Ephesians
(Updating at the moment)
(Updating at the moment)
C.S. Lewis
Chapter 4 – Worthy of Our Calling
1. I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
As indicated earlier, chapter three seems to be somewhat parenthetical, and Paul now returns to phrasing that is very similar to the beginning of the third chapter: “For this cause I Paul, the prisoner of Jesus Christ …” (chapter 3); “I therefore, the prisoner of the Lord …” (chapter 4). Now he hastens on into further instruction.
Vocation is from the Greek word for a calling, the implication being that it is the call of God to salvation. The Greek words translated as beseech, vocation, and called all contain a common root: call or calling. Therefore, Paul is saying, I then, the prisoner of the Lord, am calling you to walk worthily of the calling with which you have been called (literal).1 We are to live according to the calling of God on our lives; what is that calling? “As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, That ye would walk worthy of God, who hath called you unto his kingdom and glory” (1 Thessalonians 2:11-12). “[God] Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began” (2 Timothy 1:9). We have received a holy calling; God has called us to holy living, therefore our walk must be in righteousness and holiness according to the power of the Spirit of God Who now abides within us (Ephesians 4:24). “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his” (Romans 8:9). What is very evident is that if we are in Christ, then the Spirit of God is also present in us. Therefore, in order to live in the holiness and righteousness of the Lord, we must be in Christ and the Spirit of God must be present! These things are inseparable – you cannot have one without the other.
Could it be at this point that the first New Evangelicals missed the mark that has resulted in the present-day dramatic Evangelical failure? A holy God has called us with a holy calling; therefore, it is only fitting that we endeavor to understand what it means to live in holiness. The OT Scriptures are provided for our example (1 Corinthians 10: 11; Hebrews 4:2) so that we can learn about God’s dealings with mankind. One of the things that should come through very clearly is that God is holy and cannot abide sinfulness (Habakkuk 1:13); the Law of Moses expressed this eloquently through the instituted priesthood and sacrificial system. Israel suffered much because they neglected, or ignored, God’s instructions to not mingle with the heathen of the Promised Land, and to not learn their ways (Numbers 33:50-56; Deuteronomy 18:9-14). Despite this example, one of the declared goals of the New Evangelicals was to dialogue with the Liberals and the heathen, so as to become as intellectually limber as they were; but God has declared that we are to separate from them, lest we be rejected by Him (2 Corinthians 6:14-7:1). God has not changed; His instruction to the Israelites is exactly the same as that which has been given to us! By setting this clear instruction from Scripture aside (and this is only one of many), Evangelicals have placed themselves under God’s judgment: The one who is believing in the Son is having life everlasting, but the one who is disobeying the Son will not see life but the wrath of God is abiding on him (John 3:36, literal).2 Through this one principle of their creed, they established the precedent of ignoring the Word of God, and ascribed greater value to their own understanding than to the instructions of a holy God. As they stepped out onto this slippery slope of compromise (by rationalizing their rebellion), it was only a short time before the whole of Scripture was brought into question, and the inerrancy of God’s Word was denied – in practice, if not in words. Even though there were some within the New Evangelical movement who recognized the doctrinal deterioration, particularly as it related to the inspiration of the Bible, it seems that they failed to identify the reason for this or were unwilling to practice separation from error as God has prescribed.3 “There is a way that seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 14:12; 16:25); the way of New Evangelicalism seemed so right to so many, yet, after all of these years, the product of this shift away from the clear instruction of Scripture has sealed the spiritual death of millions. Leaders of this movement will be held accountable for selling their birthright of heaven for a mess of pottage here on earth. However, it was not just their birthright that they sold, they created another gospel that is being presented today as giving life when, in reality, it is nothing more than another knockoff marketed by Satan (Galatians 1:6-9), and, for that, they will receive the “anathema” of the Spirit of God.
2. With all lowliness and meekness, with longsuffering, forbearing one another in love;
What follows now is a brief overview of what is to characterize our walk, before Paul launches into a lengthy explanation of the calling of God and how it is worked out in this “building fitly framed together” (Ephesians 2:21) – a growing Building whose cornerstone is Jesus Christ.
Lowliness means to have a humble opinion of one’s self, to live unselfishly.4 This stands in stark contrast to the teachings of men like Robert Schuller and James Dobson who advocate the necessity of a healthy self-esteem for successful living. Once again, we are faced with the option of holding to the Word of God or the word of man, for they certainly cannot both be right. Sadly, Evangelicals have again accepted the teachings of men over the clear instruction of God; yet they are without excuse, for, even though they have full access to the Scriptures, they love to hear words that soothe their consciences and soften the edge of their guilt before a holy God. “For the time will come when they [speaking of those within the “Christian” community] will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables [muthos, myths, stories, i.e., lies!]” (2 Timothy 4:3-4). Among Evangelicals today, there is a great acceptance of mythological tales: The Chronicles of Narnia by C.S. Lewis, and Lord of the Rings by J.R.R. Tolkien are two that have gained particular prominence. C.S. Lewis is hailed by many Evangelicals, not only as a great writer of fantasy literature (muthos), but as one of their leading theologians – despite the fact that he promoted a form of universalism and purgatory, and, at the end of his life, was in the process of converting to Catholicism. J.R.R. Tolkien, on the other hand, was staunchly Catholic – yet Evangelicals today are Ecumenical enough to turn a blind eye to the blatant error of these men and swallow their writings without a second thought (and, even worse, they feed these lies to their children). Even the likes of Harry Potter is being promoted as literature that is acceptable within Evangelical circles, and the movies to be suitable viewing for children; there is such a blindness to error today that almost anything is acceptable – it seems that the worst possible error can be given a positive spin in order to make it appear to be more acceptable. They will forage through the garbage looking for one small nugget of good, not realizing that the longer that they dig, the more they begin to look and smell like the garbage in which they have been digging. We have been called to separate from error, yet Evangelicals will go to great lengths to rationalize away the clear instruction in the Word of God.
1. I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
As indicated earlier, chapter three seems to be somewhat parenthetical, and Paul now returns to phrasing that is very similar to the beginning of the third chapter: “For this cause I Paul, the prisoner of Jesus Christ …” (chapter 3); “I therefore, the prisoner of the Lord …” (chapter 4). Now he hastens on into further instruction.
Vocation is from the Greek word for a calling, the implication being that it is the call of God to salvation. The Greek words translated as beseech, vocation, and called all contain a common root: call or calling. Therefore, Paul is saying, I then, the prisoner of the Lord, am calling you to walk worthily of the calling with which you have been called (literal).1 We are to live according to the calling of God on our lives; what is that calling? “As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, That ye would walk worthy of God, who hath called you unto his kingdom and glory” (1 Thessalonians 2:11-12). “[God] Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began” (2 Timothy 1:9). We have received a holy calling; God has called us to holy living, therefore our walk must be in righteousness and holiness according to the power of the Spirit of God Who now abides within us (Ephesians 4:24). “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his” (Romans 8:9). What is very evident is that if we are in Christ, then the Spirit of God is also present in us. Therefore, in order to live in the holiness and righteousness of the Lord, we must be in Christ and the Spirit of God must be present! These things are inseparable – you cannot have one without the other.
Could it be at this point that the first New Evangelicals missed the mark that has resulted in the present-day dramatic Evangelical failure? A holy God has called us with a holy calling; therefore, it is only fitting that we endeavor to understand what it means to live in holiness. The OT Scriptures are provided for our example (1 Corinthians 10: 11; Hebrews 4:2) so that we can learn about God’s dealings with mankind. One of the things that should come through very clearly is that God is holy and cannot abide sinfulness (Habakkuk 1:13); the Law of Moses expressed this eloquently through the instituted priesthood and sacrificial system. Israel suffered much because they neglected, or ignored, God’s instructions to not mingle with the heathen of the Promised Land, and to not learn their ways (Numbers 33:50-56; Deuteronomy 18:9-14). Despite this example, one of the declared goals of the New Evangelicals was to dialogue with the Liberals and the heathen, so as to become as intellectually limber as they were; but God has declared that we are to separate from them, lest we be rejected by Him (2 Corinthians 6:14-7:1). God has not changed; His instruction to the Israelites is exactly the same as that which has been given to us! By setting this clear instruction from Scripture aside (and this is only one of many), Evangelicals have placed themselves under God’s judgment: The one who is believing in the Son is having life everlasting, but the one who is disobeying the Son will not see life but the wrath of God is abiding on him (John 3:36, literal).2 Through this one principle of their creed, they established the precedent of ignoring the Word of God, and ascribed greater value to their own understanding than to the instructions of a holy God. As they stepped out onto this slippery slope of compromise (by rationalizing their rebellion), it was only a short time before the whole of Scripture was brought into question, and the inerrancy of God’s Word was denied – in practice, if not in words. Even though there were some within the New Evangelical movement who recognized the doctrinal deterioration, particularly as it related to the inspiration of the Bible, it seems that they failed to identify the reason for this or were unwilling to practice separation from error as God has prescribed.3 “There is a way that seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 14:12; 16:25); the way of New Evangelicalism seemed so right to so many, yet, after all of these years, the product of this shift away from the clear instruction of Scripture has sealed the spiritual death of millions. Leaders of this movement will be held accountable for selling their birthright of heaven for a mess of pottage here on earth. However, it was not just their birthright that they sold, they created another gospel that is being presented today as giving life when, in reality, it is nothing more than another knockoff marketed by Satan (Galatians 1:6-9), and, for that, they will receive the “anathema” of the Spirit of God.
2. With all lowliness and meekness, with longsuffering, forbearing one another in love;
What follows now is a brief overview of what is to characterize our walk, before Paul launches into a lengthy explanation of the calling of God and how it is worked out in this “building fitly framed together” (Ephesians 2:21) – a growing Building whose cornerstone is Jesus Christ.
Lowliness means to have a humble opinion of one’s self, to live unselfishly.4 This stands in stark contrast to the teachings of men like Robert Schuller and James Dobson who advocate the necessity of a healthy self-esteem for successful living. Once again, we are faced with the option of holding to the Word of God or the word of man, for they certainly cannot both be right. Sadly, Evangelicals have again accepted the teachings of men over the clear instruction of God; yet they are without excuse, for, even though they have full access to the Scriptures, they love to hear words that soothe their consciences and soften the edge of their guilt before a holy God. “For the time will come when they [speaking of those within the “Christian” community] will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables [muthos, myths, stories, i.e., lies!]” (2 Timothy 4:3-4). Among Evangelicals today, there is a great acceptance of mythological tales: The Chronicles of Narnia by C.S. Lewis, and Lord of the Rings by J.R.R. Tolkien are two that have gained particular prominence. C.S. Lewis is hailed by many Evangelicals, not only as a great writer of fantasy literature (muthos), but as one of their leading theologians – despite the fact that he promoted a form of universalism and purgatory, and, at the end of his life, was in the process of converting to Catholicism. J.R.R. Tolkien, on the other hand, was staunchly Catholic – yet Evangelicals today are Ecumenical enough to turn a blind eye to the blatant error of these men and swallow their writings without a second thought (and, even worse, they feed these lies to their children). Even the likes of Harry Potter is being promoted as literature that is acceptable within Evangelical circles, and the movies to be suitable viewing for children; there is such a blindness to error today that almost anything is acceptable – it seems that the worst possible error can be given a positive spin in order to make it appear to be more acceptable. They will forage through the garbage looking for one small nugget of good, not realizing that the longer that they dig, the more they begin to look and smell like the garbage in which they have been digging. We have been called to separate from error, yet Evangelicals will go to great lengths to rationalize away the clear instruction in the Word of God.
Consider a quote from C.S. Lewis’ book The Last Battle (in the Narnia series): “Then I fell at his [Aslan, the Lion – representing God] feet and thought, Surely this is the hour of death, for the Lion (who is worthy of all honour) will know that I have served Tash [the devil] all my days and not him … But the Glorious One bent down his golden head and touched my forehead with his tongue and said, Son, thou art welcome. But I said, Alas, Lord, I am no son of thine but the servant of Tash. He answered, Child, all the service thou hast done to Tash, I account as service done to me … For I and he are of such different kinds that no service which is vile can be done to me, and none which is not vile can be done to him. Therefore if any man swear by Tash and keep his oath for the oath’s sake, it is by me that he has truly sworn, though he know it not, and it is I who reward him. And if any man do a cruelty in my name, then, though he says the name Aslan, it is Tash whom he serves and by Tash his deed is accepted” (emphasis added).5
It is clear from the emphasized portions of the above quote that C.S. Lewis is promoting vile heresy within this children’s fantasy literature. He declares that it is possible to serve Satan all of your life, and end up being accepted by God! Jesus said, The one who holds out faithfully unto the end, this is the one who will be saved (Matthew 24:13, literal).6 Lewis is promoting a works salvation where, if you do good deeds, even in the name of Satan, then God will apply them to your credit. However, that is NOT what Jesus said! To many who have done seemingly wonderful things in His name, Jesus will say, “Depart from me, ye that work iniquity” (Matthew 7:23). The good works that these people did in the name of Jesus are called iniquity, but within Lewis’ thinking, this would for sure be their key to heaven. The error that C.S. Lewis promotes within this one small sampling of his children’s literature is significant, yet today’s Evangelicals embrace his writings without a second thought.
In one of his highly acclaimed treatises on theology, Mere Christianity, Lewis made this statement: “There are three things that spread the Christ life to us: baptism, belief, and that mysterious action which different Christians call by different names – Holy Communion, the Mass, the Lord’s Supper.”7 This is not a slip of the pen for Lewis, for as we have already noted, at the time of his death, he was in the process of converting to Roman Catholicism. He was not a bastion of Biblical theology, but a theological heretic who continues to hold great admiration and popularity among Evangelicals today.
In the same book, Lewis went on to say: “There are people in other religions who are being led by God’s secret influence to concentrate on those parts of their religion which are in agreement with Christianity, and who thus belong to Christ without knowing it” (emphasis added).8 This is heresy, and we have already seen that men like Billy Graham have promoted this very same doctrine; it is really no wonder that C.S. Lewis has found approval within the Evangelical community.
It is clear from the emphasized portions of the above quote that C.S. Lewis is promoting vile heresy within this children’s fantasy literature. He declares that it is possible to serve Satan all of your life, and end up being accepted by God! Jesus said, The one who holds out faithfully unto the end, this is the one who will be saved (Matthew 24:13, literal).6 Lewis is promoting a works salvation where, if you do good deeds, even in the name of Satan, then God will apply them to your credit. However, that is NOT what Jesus said! To many who have done seemingly wonderful things in His name, Jesus will say, “Depart from me, ye that work iniquity” (Matthew 7:23). The good works that these people did in the name of Jesus are called iniquity, but within Lewis’ thinking, this would for sure be their key to heaven. The error that C.S. Lewis promotes within this one small sampling of his children’s literature is significant, yet today’s Evangelicals embrace his writings without a second thought.
In one of his highly acclaimed treatises on theology, Mere Christianity, Lewis made this statement: “There are three things that spread the Christ life to us: baptism, belief, and that mysterious action which different Christians call by different names – Holy Communion, the Mass, the Lord’s Supper.”7 This is not a slip of the pen for Lewis, for as we have already noted, at the time of his death, he was in the process of converting to Roman Catholicism. He was not a bastion of Biblical theology, but a theological heretic who continues to hold great admiration and popularity among Evangelicals today.
In the same book, Lewis went on to say: “There are people in other religions who are being led by God’s secret influence to concentrate on those parts of their religion which are in agreement with Christianity, and who thus belong to Christ without knowing it” (emphasis added).8 This is heresy, and we have already seen that men like Billy Graham have promoted this very same doctrine; it is really no wonder that C.S. Lewis has found approval within the Evangelical community.
Another one of today’s influential Evangelicals who shouts Lewis’ accolades from the rooftop is James Dobson. In the May 1999 issue of Focus on the Family magazine, we read this endorsement of Lewis’ Narnia: “Why read Lewis? Primarily, his Narnia tales would provide a means of thinking about the character of Jesus.”9 Then a mere year and half later, the same magazine carried this explanation of Lewis’ writing: “Lewis never allowed his theology to usurp a good story. According to his many letters and reports from his friends, Lewis didn’t begin with a theological point of view and then try to write a story around it. He wrote the stories out of his love for the genre and allowed the themes to bubble to the surface.”10 Even though these thoughts run contrary to Titus 2:1 (where we are commanded to speak “the things which become sound doctrine”), it is extremely unpopular today to reject either Lewis or his writings. In essence, it is more acceptable to reject the Word of God than to hold Lewis up to the light of God’s Word. Rather than these things reflecting badly on C.S. Lewis who was unquestionably not a Christian, and therefore, was writing from the perspective of a religious pagan, it is in reality a reflection on the state of the modern Evangelical who will embrace the fantasy ramblings of a heretic as Biblical, allegorical literature and his written theological ramblings as Biblical truth.
Now let us take a brief look at J.R.R. Tolkien, more because his “Lord of the Rings” is unduly popular among Evangelicals than because of his position as a theologian (since he was a Catholic).
Once again, we have to hear from James Dobson and his Family magazine: “‘“The Lord of the Rings” is of course a fundamentally religious and Christian work,’ he [Tolkien] wrote to a friend. ‘Unconsciously so at first, but consciously in the revision.’”11 The article goes on: “As a Christian, Tolkien understood that we’ve been in a tale, too. Like the adventure of his hobbits, he saw the adventure of our lives as part of a story that begins ‘once upon a time’ and moves toward its eventual ‘ever after’ – a tale full of meaning and purpose, composed by the grandest Author of all.”12 Dobson published the declaration that Tolkien is a Christian, thereby setting the stage for anyone who reads his literature to take the bait and swallow the lie. Yet, how could we expect anything less since Dobson holds an honorary doctorate from a Catholic university, and has gone out of his way to meet with the Pope. Rather than his declaration making Tolkien a de facto Christian, it calls James Dobson’s Christianity into question.
A mere glimpse into Tolkien’s thinking reveals much: “Man is not ultimately a liar. He may pervert his thoughts into lies, but he comes from God, and it is from God that he draws his ultimate ideals … Not merely the abstract thoughts of men but also his imaginative inventions must originate with God, and in consequence reflect something of eternal truth.”13 By contrast, Genesis 8:21 gives us God’s more negative description of the imaginations of mankind: “...the imagination of man’s heart is evil from his youth ....”
Now let us take a brief look at J.R.R. Tolkien, more because his “Lord of the Rings” is unduly popular among Evangelicals than because of his position as a theologian (since he was a Catholic).
Once again, we have to hear from James Dobson and his Family magazine: “‘“The Lord of the Rings” is of course a fundamentally religious and Christian work,’ he [Tolkien] wrote to a friend. ‘Unconsciously so at first, but consciously in the revision.’”11 The article goes on: “As a Christian, Tolkien understood that we’ve been in a tale, too. Like the adventure of his hobbits, he saw the adventure of our lives as part of a story that begins ‘once upon a time’ and moves toward its eventual ‘ever after’ – a tale full of meaning and purpose, composed by the grandest Author of all.”12 Dobson published the declaration that Tolkien is a Christian, thereby setting the stage for anyone who reads his literature to take the bait and swallow the lie. Yet, how could we expect anything less since Dobson holds an honorary doctorate from a Catholic university, and has gone out of his way to meet with the Pope. Rather than his declaration making Tolkien a de facto Christian, it calls James Dobson’s Christianity into question.
A mere glimpse into Tolkien’s thinking reveals much: “Man is not ultimately a liar. He may pervert his thoughts into lies, but he comes from God, and it is from God that he draws his ultimate ideals … Not merely the abstract thoughts of men but also his imaginative inventions must originate with God, and in consequence reflect something of eternal truth.”13 By contrast, Genesis 8:21 gives us God’s more negative description of the imaginations of mankind: “...the imagination of man’s heart is evil from his youth ....”
J.K. Rowling
Then there is the desire among Evangelicals for Harry Potter, and, once again, we find support and acceptance for this within the Focus on the Family courts:
“Harry Potter is a standard tale of good vs. evil, and Rowling makes sure that good always wins in the end …
“Christian author Chuck Colson describes Rowling’s magic as ‘purely mechanical, as opposed to occultic,’ explaining that ‘Harry and his friends cast spells, read crystal balls, and turn themselves into animals – but they don’t make contact with a supernatural world.’ And after all, C.S. Lewis had a magician and a witch as major characters in his Christian allegory ‘The Chronicles of Narnia,’ in which children entered this other world with the help of magical rings and a magical wardrobe. …
C.S. Lewis wrote, ‘There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe and to feel an excessive and unhealthy interest in them. …
“So what are Christian parents to do with Harry Potter? The books could be a springboard to fruitful discussion to prevent children from falling into either of these errors.”14
It is so evident that modern Evangelicals are ripe for anything but the pure Word of God; there is an epidemic of itching ears among Evangelicals today, and they will stop at nothing to have their itch scratched (2 Timothy 4:3-4). This is an example of hearers who have turned from the truth to fables, in fulfillment of this Scripture; the response of Evangelicals to Lewis, Tolkien, and Rowling is very troubling. It’s incredible, but true!
Meekness speaks of gentleness, and is not to be misconstrued as being weakness.15 “Now the man Moses was very meek, above all the men which were upon the face of the earth” (Numbers 12:3), and although he was so reluctant to lead the children of Israel out of Egypt that God provided Aaron, his brother, as a spokesman, it seems that it was not long before Moses found his voice. Here was a man who accepted leadership reluctantly, yet whom God used to demonstrate His power before two nations. Meek (from the Hebrew ‘anav), in this case, refers to humility as the intended product of affliction.16 Jesus describes Himself as being meek: “Take my yoke upon you, and learn of me; for I am meek [praos, gentle] and lowly in heart: and ye shall find rest unto your souls” (Matthew 11:29).17 Meekness is also one of the evidences of the Spirit of God (Galatians 5:23); we, who are believing in the Lord Jesus, are to clothe ourselves in meekness (Colossians 3:12) and to follow after meekness (1 Timothy 6:11). Jesus said, “Blessed are the meek: for they shall inherit the earth” (Matthew 5:5); our society, on the other hand, is filled with those who will step on anyone who gets in the way of their goals, and meekness has come to be regarded as the makings of doormat material. Yet God’s ways are still higher than ours (Isaiah 55:9), and we must accept His instruction as right and good; although it may not see us gain ground in this life, it will prepare us for eternity with Him.
Longsuffering brings thoughts of patience and endurance together, along with a quietness of heart and mind in the midst of difficult circumstances.18 This requires a big-picture view of life, a mind-set that sees our short span of time in light of the vastness of eternity. It is a certainty that we will be maligned, misunderstood, and persecuted in this life (Scripture has indicated that this will be normal if we walk in God’s ways – 2 Timothy 3:12), yet we are called to persevere in following what is right. We live in a day of instant gratification, where most people think that they know what they want, and they want it now; we must stand in contrast to this by remaining faithful to the Lord despite what comes our way.
Forbearing carries an element of longsuffering, but within a different application. It means to exercise a self-restraint in favor of allowing others to flourish, to show tolerance toward those who do things differently – to bear with them.19 What this does not mean is being tolerant of error; rather, it is a personal control against making your view of things as the only acceptable one. In essence, this can mean holding one another up or bearing with one another – perhaps many times it will be both. Consider the charge in Galatians 6:1 – “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” This would be a case of holding one another up, of being that helping hand to lift someone who has stumbled. Notice that in both cases (Galatians and Ephesians) the context reminds us of the necessity of meekness; there is to be no place for pride here, no room for arrogance, only gentleness – lest we be tempted, and fail in like manner.
Further to this, we are also cautioned to consider our weaker brother and to conduct ourselves in a manner that will not cause him offense; this is more of an enduring, or bearing with, someone. “But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak … But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ” (1 Corinthians 8:9, 12). There is a real sense in which we are to bear with those who are weaker in the faith, lest we become a hindrance to their spiritual growth. It is not that we are to cater to their weakness in not obeying what God requires of us (in other words, we do not tolerate disobedience), but rather, we hold under restraint the freedom that we may have as we live before those who have not yet gained such maturity. The crux of the matter is that we are to be continually looking for the good of our fellow believer, rather than simply doing whatever we feel that we have the freedom to do (Philippians 2:3-4). If we fail to take into account the weakness of our brother or sister in the Lord, and wound them thereby, we have sinned against Christ Himself. However, even though we are to live in consideration of those who are weaker in the faith, our forbearance must never be used as an excuse for the weaker brother to remain weak. We are all to be subject to instruction and exhortation that focuses on the truths of Scripture (1 Timothy 4:13), and there is to be a continual growth and a deepening understanding of God’s Word (Hebrews 5:12; 1 Peter 2:2; 2 Peter 3:18).
3. Endeavouring to keep the unity of the Spirit in the bond of peace.
We must not lose sight of what has just come before this exhortation: we are to walk in humility, gentleness, and patience, always considering what is best for the other person. With this in mind, we now receive a challenge to action that is to flow from this self-less attitude. Endeavoring carries the idea of exercising diligence, or making every effort to accomplish some task.20 We are to expend energy in order to achieve what follows; this would indicate that it may not always be easy, but we are to make the effort. What is it that we are to do? We are to keep the unity of the Spirit. To keep (used in the present tense) means to be attending to carefully or guarding,21 hence the idea is that we are to be diligently protecting this unity and fending those off who would seek to undermine or rob us of the unity of the Spirit. Notice that this is a unity that already exists; it is not ours to create but, rather, to defend; this unity is to be kept in the bond of peace. The word bond speaks of that which binds together,22 and comes from the same Greek word that is used for the ligaments that hold all of the parts of the body together. This bond is peace, or harmony; we are to do our utmost to guard the oneness of the Spirit in peace. However, we must also understand that this bond of peace does not refer to a peace at the human level, but that which comes from the Prince of Peace Who abides within those who are His. In other words, the bond of peace must never be misconstrued as being Ecumenical unity!
“Harry Potter is a standard tale of good vs. evil, and Rowling makes sure that good always wins in the end …
“Christian author Chuck Colson describes Rowling’s magic as ‘purely mechanical, as opposed to occultic,’ explaining that ‘Harry and his friends cast spells, read crystal balls, and turn themselves into animals – but they don’t make contact with a supernatural world.’ And after all, C.S. Lewis had a magician and a witch as major characters in his Christian allegory ‘The Chronicles of Narnia,’ in which children entered this other world with the help of magical rings and a magical wardrobe. …
C.S. Lewis wrote, ‘There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe and to feel an excessive and unhealthy interest in them. …
“So what are Christian parents to do with Harry Potter? The books could be a springboard to fruitful discussion to prevent children from falling into either of these errors.”14
It is so evident that modern Evangelicals are ripe for anything but the pure Word of God; there is an epidemic of itching ears among Evangelicals today, and they will stop at nothing to have their itch scratched (2 Timothy 4:3-4). This is an example of hearers who have turned from the truth to fables, in fulfillment of this Scripture; the response of Evangelicals to Lewis, Tolkien, and Rowling is very troubling. It’s incredible, but true!
Meekness speaks of gentleness, and is not to be misconstrued as being weakness.15 “Now the man Moses was very meek, above all the men which were upon the face of the earth” (Numbers 12:3), and although he was so reluctant to lead the children of Israel out of Egypt that God provided Aaron, his brother, as a spokesman, it seems that it was not long before Moses found his voice. Here was a man who accepted leadership reluctantly, yet whom God used to demonstrate His power before two nations. Meek (from the Hebrew ‘anav), in this case, refers to humility as the intended product of affliction.16 Jesus describes Himself as being meek: “Take my yoke upon you, and learn of me; for I am meek [praos, gentle] and lowly in heart: and ye shall find rest unto your souls” (Matthew 11:29).17 Meekness is also one of the evidences of the Spirit of God (Galatians 5:23); we, who are believing in the Lord Jesus, are to clothe ourselves in meekness (Colossians 3:12) and to follow after meekness (1 Timothy 6:11). Jesus said, “Blessed are the meek: for they shall inherit the earth” (Matthew 5:5); our society, on the other hand, is filled with those who will step on anyone who gets in the way of their goals, and meekness has come to be regarded as the makings of doormat material. Yet God’s ways are still higher than ours (Isaiah 55:9), and we must accept His instruction as right and good; although it may not see us gain ground in this life, it will prepare us for eternity with Him.
Longsuffering brings thoughts of patience and endurance together, along with a quietness of heart and mind in the midst of difficult circumstances.18 This requires a big-picture view of life, a mind-set that sees our short span of time in light of the vastness of eternity. It is a certainty that we will be maligned, misunderstood, and persecuted in this life (Scripture has indicated that this will be normal if we walk in God’s ways – 2 Timothy 3:12), yet we are called to persevere in following what is right. We live in a day of instant gratification, where most people think that they know what they want, and they want it now; we must stand in contrast to this by remaining faithful to the Lord despite what comes our way.
Forbearing carries an element of longsuffering, but within a different application. It means to exercise a self-restraint in favor of allowing others to flourish, to show tolerance toward those who do things differently – to bear with them.19 What this does not mean is being tolerant of error; rather, it is a personal control against making your view of things as the only acceptable one. In essence, this can mean holding one another up or bearing with one another – perhaps many times it will be both. Consider the charge in Galatians 6:1 – “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” This would be a case of holding one another up, of being that helping hand to lift someone who has stumbled. Notice that in both cases (Galatians and Ephesians) the context reminds us of the necessity of meekness; there is to be no place for pride here, no room for arrogance, only gentleness – lest we be tempted, and fail in like manner.
Further to this, we are also cautioned to consider our weaker brother and to conduct ourselves in a manner that will not cause him offense; this is more of an enduring, or bearing with, someone. “But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak … But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ” (1 Corinthians 8:9, 12). There is a real sense in which we are to bear with those who are weaker in the faith, lest we become a hindrance to their spiritual growth. It is not that we are to cater to their weakness in not obeying what God requires of us (in other words, we do not tolerate disobedience), but rather, we hold under restraint the freedom that we may have as we live before those who have not yet gained such maturity. The crux of the matter is that we are to be continually looking for the good of our fellow believer, rather than simply doing whatever we feel that we have the freedom to do (Philippians 2:3-4). If we fail to take into account the weakness of our brother or sister in the Lord, and wound them thereby, we have sinned against Christ Himself. However, even though we are to live in consideration of those who are weaker in the faith, our forbearance must never be used as an excuse for the weaker brother to remain weak. We are all to be subject to instruction and exhortation that focuses on the truths of Scripture (1 Timothy 4:13), and there is to be a continual growth and a deepening understanding of God’s Word (Hebrews 5:12; 1 Peter 2:2; 2 Peter 3:18).
3. Endeavouring to keep the unity of the Spirit in the bond of peace.
We must not lose sight of what has just come before this exhortation: we are to walk in humility, gentleness, and patience, always considering what is best for the other person. With this in mind, we now receive a challenge to action that is to flow from this self-less attitude. Endeavoring carries the idea of exercising diligence, or making every effort to accomplish some task.20 We are to expend energy in order to achieve what follows; this would indicate that it may not always be easy, but we are to make the effort. What is it that we are to do? We are to keep the unity of the Spirit. To keep (used in the present tense) means to be attending to carefully or guarding,21 hence the idea is that we are to be diligently protecting this unity and fending those off who would seek to undermine or rob us of the unity of the Spirit. Notice that this is a unity that already exists; it is not ours to create but, rather, to defend; this unity is to be kept in the bond of peace. The word bond speaks of that which binds together,22 and comes from the same Greek word that is used for the ligaments that hold all of the parts of the body together. This bond is peace, or harmony; we are to do our utmost to guard the oneness of the Spirit in peace. However, we must also understand that this bond of peace does not refer to a peace at the human level, but that which comes from the Prince of Peace Who abides within those who are His. In other words, the bond of peace must never be misconstrued as being Ecumenical unity!
Chuck Colson
The unity of the Spirit that is spoken of here is something that Evangelicals have twisted into the pretzel of Ecumenism. Consider the thinking of the late Charles Colson, a leading proponent of Ecumenism in his day:
“Holding the church to its historic faith, both in its practices and institutions, is a necessary corrective [against a poor testimony before the world]. But shouldn’t it be done in love and with understanding, showing grace instead of rancor?
“Rancor not only destroys witness, it also exposes weakness of conviction. The less secure people are in their beliefs, the more strident they become. Conversely, the more confident people are of the truth, the more grace they exhibit to those who don’t agree. ‘Tolerance is the natural endowment of true convictions,’ wrote Paul Tournier. [Paul Tournier was a Swiss physician born in 1898 who sought to integrate Christianity with psychology, and who advocated universalism; who sought to ascribe greater value to maintaining good relations with fellow Christians than accuracy of doctrine – an excellent resource for someone like Colson.23] Can there really be ‘one body and one spirit … one Lord, one faith, one baptism’ and at the same time be divisions or separations between Christians? The Scripture is clear on this; unity is a matter of obedience.
“We must strive for unity because it is the essence of the church.”24
Notice the progression in his thinking on this subject: 1) a lack of unity is a poor testimony to the world and will display animosity (rancor); 2) disagreement is evidence of unsure convictions (this is presented as a fact, when in reality it is simply his opinion that smacks of a psychological philosophy); 3) tolerance of others exhibits possession of the truth (again, an opinion presented as fact, and supported by a liberal theologian); and 4) unity is really obedience (a fact declared to be supported by Scripture, but the Scripture that he quotes does not support it). Colson errs in several of his conclusions while presenting his case: 1) he assumes that a lack of unity means animosity, 2) he accepts as fact that the less that we know for sure, the more strident we will be in our arguments, 3) he agrees with a liberal Universalist that tolerance is a godly quality, and 4) he twists a passage of Scripture to wring a wrong conclusion out of it. It is interesting to note that all through the progression of his reasoning, Colson does not bring Scripture in until right at the end when he tries to make the point that “unity is a matter of obedience”; then he endeavors to make the Word of God fit the philosophy that he has been spinning. However, what is clear from the passage that he quotes is that the “one Lord, one faith, one baptism” is a present reality – it is already an existing and determined truth; it is not a product of our obedience! The foundation for the verse that Colson quotes lies in the verse that we are now considering, “keep the unity of the Spirit” – we are exhorted to guard, or to keep something that is already in existence, and not something that we are able to bring into being. This is the error that is so prevalent among Evangelicals today; there is a push for unity because, like Colson, they see it as the essence of the church.
Yet amazingly, Colson is also critical of the World Council of Churches. He claims not to advocate a unity that is based on the lowest common denominator (as does the WCC); rather, he states: “True unity is not sought by pretending that there are no differences, as modern ecumenists have done, but by recognizing and respecting those differences, while focusing on the great orthodox truths all Christians share.”25 Therefore, unlike the WCC, Colson will admit that there are differences, but chooses to focus on the great orthodox truths all Christians share, thus, in fact, creating his own lowest common denominator. The net result is the same as the WCC: any differences that arise, are simply ignored – is ignoring differences any different from pretending that they don’t exist? The greatest mistake made by Colson, and all others of like mind, is ignoring the many passages of Scripture that call on us to separate from error!
There is a dichotomy in the minds of most Evangelicals today. On the one hand, they advocate adherence to the Word of God; they accept that the Scriptures are infallible and believe that the Holy Spirit will guide us into all truth. Like Colson, they declare that the Holy Spirit “can never lead believers into disunity.”26 Yet, on the other hand, they join themselves with spiritual infidels, and enjoy great “fellowship.” How can they advocate that the Holy Spirit will guide them into all truth and hold the Word of God as infallible even while they ignore the clear teachings of Scripture? Their actions declare their words to be a lie. They do not hold to the infallibility of Scripture – for they do not obey its teachings. They, like Colson, have reduced the Scriptures to essentials and non-essentials – the former being the determined lowest common denominator that will permit them to join with those who believe another gospel; the latter being everything else that they feel justified to simply ignore.
A Preacher on the Fence
From out of the millions of the earth
God often calls a man
To preach the Word, and for the truth
To take a royal stand.
'Tis sad to see him shun the Cross,
Nor stand in its defense
Between the fields of right and wrong:
A preacher on the fence.
Before him are the souls of men
Bound for Heaven or Hell;
An open Bible in his hand,
And yet he will not tell
All the truth that's written there,
It haveth an offence-
The joys of Heaven, the horrors of Hell-
A preacher on the fence.
Now surely God has called the man
To battle for the right.
'Tis his to ferret out the wrong
And turn on us the light.
And yet he dare not tell the truth,
He fears the consequence.
The most disgusting thing on earth
Is a preacher on the fence.
“Holding the church to its historic faith, both in its practices and institutions, is a necessary corrective [against a poor testimony before the world]. But shouldn’t it be done in love and with understanding, showing grace instead of rancor?
“Rancor not only destroys witness, it also exposes weakness of conviction. The less secure people are in their beliefs, the more strident they become. Conversely, the more confident people are of the truth, the more grace they exhibit to those who don’t agree. ‘Tolerance is the natural endowment of true convictions,’ wrote Paul Tournier. [Paul Tournier was a Swiss physician born in 1898 who sought to integrate Christianity with psychology, and who advocated universalism; who sought to ascribe greater value to maintaining good relations with fellow Christians than accuracy of doctrine – an excellent resource for someone like Colson.23] Can there really be ‘one body and one spirit … one Lord, one faith, one baptism’ and at the same time be divisions or separations between Christians? The Scripture is clear on this; unity is a matter of obedience.
“We must strive for unity because it is the essence of the church.”24
Notice the progression in his thinking on this subject: 1) a lack of unity is a poor testimony to the world and will display animosity (rancor); 2) disagreement is evidence of unsure convictions (this is presented as a fact, when in reality it is simply his opinion that smacks of a psychological philosophy); 3) tolerance of others exhibits possession of the truth (again, an opinion presented as fact, and supported by a liberal theologian); and 4) unity is really obedience (a fact declared to be supported by Scripture, but the Scripture that he quotes does not support it). Colson errs in several of his conclusions while presenting his case: 1) he assumes that a lack of unity means animosity, 2) he accepts as fact that the less that we know for sure, the more strident we will be in our arguments, 3) he agrees with a liberal Universalist that tolerance is a godly quality, and 4) he twists a passage of Scripture to wring a wrong conclusion out of it. It is interesting to note that all through the progression of his reasoning, Colson does not bring Scripture in until right at the end when he tries to make the point that “unity is a matter of obedience”; then he endeavors to make the Word of God fit the philosophy that he has been spinning. However, what is clear from the passage that he quotes is that the “one Lord, one faith, one baptism” is a present reality – it is already an existing and determined truth; it is not a product of our obedience! The foundation for the verse that Colson quotes lies in the verse that we are now considering, “keep the unity of the Spirit” – we are exhorted to guard, or to keep something that is already in existence, and not something that we are able to bring into being. This is the error that is so prevalent among Evangelicals today; there is a push for unity because, like Colson, they see it as the essence of the church.
Yet amazingly, Colson is also critical of the World Council of Churches. He claims not to advocate a unity that is based on the lowest common denominator (as does the WCC); rather, he states: “True unity is not sought by pretending that there are no differences, as modern ecumenists have done, but by recognizing and respecting those differences, while focusing on the great orthodox truths all Christians share.”25 Therefore, unlike the WCC, Colson will admit that there are differences, but chooses to focus on the great orthodox truths all Christians share, thus, in fact, creating his own lowest common denominator. The net result is the same as the WCC: any differences that arise, are simply ignored – is ignoring differences any different from pretending that they don’t exist? The greatest mistake made by Colson, and all others of like mind, is ignoring the many passages of Scripture that call on us to separate from error!
There is a dichotomy in the minds of most Evangelicals today. On the one hand, they advocate adherence to the Word of God; they accept that the Scriptures are infallible and believe that the Holy Spirit will guide us into all truth. Like Colson, they declare that the Holy Spirit “can never lead believers into disunity.”26 Yet, on the other hand, they join themselves with spiritual infidels, and enjoy great “fellowship.” How can they advocate that the Holy Spirit will guide them into all truth and hold the Word of God as infallible even while they ignore the clear teachings of Scripture? Their actions declare their words to be a lie. They do not hold to the infallibility of Scripture – for they do not obey its teachings. They, like Colson, have reduced the Scriptures to essentials and non-essentials – the former being the determined lowest common denominator that will permit them to join with those who believe another gospel; the latter being everything else that they feel justified to simply ignore.
A Preacher on the Fence
From out of the millions of the earth
God often calls a man
To preach the Word, and for the truth
To take a royal stand.
'Tis sad to see him shun the Cross,
Nor stand in its defense
Between the fields of right and wrong:
A preacher on the fence.
Before him are the souls of men
Bound for Heaven or Hell;
An open Bible in his hand,
And yet he will not tell
All the truth that's written there,
It haveth an offence-
The joys of Heaven, the horrors of Hell-
A preacher on the fence.
Now surely God has called the man
To battle for the right.
'Tis his to ferret out the wrong
And turn on us the light.
And yet he dare not tell the truth,
He fears the consequence.
The most disgusting thing on earth
Is a preacher on the fence.
If he should stand up for the wrong,
The right he'd not defend;
If he should stand up for the right,
The wrong he would offend.
His mouth is closed, he cannot speak
For freedom or against.
Great God deliver us from
A preacher on the fence.
But soon both sides will find him out
And brand him as a fraud,
A coward who dares not to please
The devil or his God.
Oh God, free us from fear of man,
From cowardly pretence;
Cleanse out the dross and fear of loss,
And keep us off the fence.
~ Unknown27
4. There is one body, and one Spirit, even as ye are called in one hope of your calling;
Following on with the thought of the unity that there is in the Spirit, it is declared that there is one body. First Corinthians 12:27 states that we are the Body of Christ: “Now ye are the body of Christ, and members in particular [or individually].”28 So what is this Body?
The dispensational theology of many Evangelicals considers Israel to be set aside by God (because they rejected their Messiah, Jesus),29 with God then establishing the “Church” as the Body of Christ – a Body of believers comprised of those who are being saved during this present “Age of Grace,” (or the “Church Age,” which they define as being from Pentecost through to the return of Christ30). This theology gives rise to a couple of hypothetical questions: 1) if Israel had not rejected Jesus as their Messiah, would they have gone directly into the millennial kingdom (the “Church” being merely a parenthetical insertion into God’s dealings with Israel), and 2) would Jesus’ death have been unnecessary if the Jews had accepted Him as their Messiah? Since such hypothetical thinking is rejected even by those who hold to a dispensational view of the Scriptures, then we must accept that Christ’s sacrifice was God’s plan, and that it was foreordained by God before the world began (Ephesians 1:4-5; 1 Peter 1:18-21; Revelation 13:8). Christ’s sacrifice for sin was foreshadowed in the priesthood and sacrificial system that were established by God within Israel at the time of Moses; ultimate victory was promised by God in the hearing of Adam and Eve, and it was anticipated immediately after the fall (Genesis 3:15 and 4:1).
Therefore, since the ekklesia is not a parenthetical institution by God, an afterthought in His dealings with Israel (and the evidence would indicate that it is not such), what is this Body? Hebrews 10:8-10 helps us to bridge the gap in our thinking: “… [Quoting from Psalm 40:6] Sacrifice and offering and burnt offerings and offering [atonement] for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; [This passage of the Word of God was written at a time when the sacrificial system was in full force, yet there is a recognition within the Psalmist’s words that it was neither the ordinances nor the ceremonies that were of significance before God.] Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. [The first part is a quote from Psalm 40:7-8, a Messianic Psalm. The writer of Hebrews goes on to explain that Jesus, the Messiah, came to take away the ordinances of the Law of Moses (the first) so that the will of God is established (the second).] By the which will we are sanctified through the offering of the body of Jesus Christ once for all. [By the will of God, which Jesus came to do, we are sanctified, which means to be set apart, and is from the same Greek root word used for the word holy and saint.31]
From this, we can clearly see that Jesus’ crucifixion was not a result of the Jews rejecting Him as their Messiah, but was the fulfillment of the foreordained plan of God; it was God’s plan that a sacrifice for the sins of mankind would be made, and He used the Jews’ rejection of Jesus to accomplish His plan. Hebrews 10:9 tells us that Jesus removed the first (the ordinances of the Law, the sacrificial system that was established through Moses) in order to establish the will of God in a single act of reconciliation for all of those who believe. Hebrews 10 goes on to express the necessity of a persevering faith in the offering that Christ made in order to secure our eternal life (vs. 19-23, 38); immediately following this passage of instruction comes the “faith chapter” where we read of the faith of Abel, Enoch, Noah, et.al. There is no call to separate chapter 10 from chapter 11; therefore, there is no basis to say that the saints of all of the ages are not one body, the Body of Christ – Who is the promised Deliverer from sin for all of mankind. The writer clarifies that the faithful of the OT will not be complete without those who are now being saved (Hebrews 11:40). Christ made one sacrifice, which was for all of humanity; He is the only Mediator between man and God – there is no other: “… no man cometh unto the Father, but by me” (John 14:6b). Then, why would we try to separate into two groups those whom God has purchased out of sin? We have already seen that Christ has removed the wall of separation between the Jews and the Gentiles (Ephesians 2:14), yet dispensational Evangelicals seem intent on rebuilding that wall.
In harmony with the unity of the Spirit (Ephesians 4:3), it is affirmed that there is only one Spirit; so there is a singularity in the Spirit, the Comforter sent by the Father and the Son (John 14:16; 15:26).
Despite the waffling of today’s Evangelicals, there is only one hope, and that is Jesus. This runs contrary to modern thinking that insists upon an acceptance of all persuasions no matter how bizarre. We’ve grown up in what has been termed a pluralistic society, which means that we’ve demonstrated tolerance to those about us in the area of beliefs and religion; although we may not have agreed with another person’s beliefs, we’ve permitted him to hold them – and this has been supported by the laws of the land. However, things have changed, and continue to change. It is no longer sufficient to be tolerant of others (to permit them to believe whatever they like); it is now becoming increasingly important that we accept their beliefs as being equally true with our own. In other words, everything has become subjective; although we are permitted to hold our own truths (as it was under pluralism), for us to tell someone that their view of truth is incorrect is no longer tolerated. Today, what may be truth for me may not be truth for you, and that’s okay; however, I must accept your truth as being just as valid as my own. The bottom line is this: there is no longer room for absolute truth, and we must be accepting of everyone’s version of it. Nevertheless, there is one exception to this rule: tolerance will not be extended to the person who says that he has absolute truth (Biblical truth) and those who disagree are wrong. Most faiths in the world have no problem with this exception, for they are generally inclusive (and inclusivity excludes exclusivity) – the problems arise with Christianity, Judaism, and Islam, which are monotheistic. However, it is amazing to watch the efforts that are being made by those within each of these faiths to become inclusive; there is a movement away from anything that could be construed as being black-and-white, and a shift toward a grayness, a fog of confusion, tolerance and compromise. As today’s Evangelicals pull the shades ever lower to block out the revealing, convicting light of the Word of God, they create a world that is apart from God where they can practice the accommodation and compromise that God has warned them to avoid. Even as Israel of old mixed the teachings of Moses with the religious practices of the nations that they were to have displaced, so today’s Evangelicals have managed to reduce God’s light to the point where they feel justified to set the Scriptures aside as they reach out to those who hold opinions contrary to God’s Word. The slide into compromise for both Israel and today’s Evangelicals began the same way: they turned their backs on the separation from error that God demands.
The right he'd not defend;
If he should stand up for the right,
The wrong he would offend.
His mouth is closed, he cannot speak
For freedom or against.
Great God deliver us from
A preacher on the fence.
But soon both sides will find him out
And brand him as a fraud,
A coward who dares not to please
The devil or his God.
Oh God, free us from fear of man,
From cowardly pretence;
Cleanse out the dross and fear of loss,
And keep us off the fence.
~ Unknown27
4. There is one body, and one Spirit, even as ye are called in one hope of your calling;
Following on with the thought of the unity that there is in the Spirit, it is declared that there is one body. First Corinthians 12:27 states that we are the Body of Christ: “Now ye are the body of Christ, and members in particular [or individually].”28 So what is this Body?
The dispensational theology of many Evangelicals considers Israel to be set aside by God (because they rejected their Messiah, Jesus),29 with God then establishing the “Church” as the Body of Christ – a Body of believers comprised of those who are being saved during this present “Age of Grace,” (or the “Church Age,” which they define as being from Pentecost through to the return of Christ30). This theology gives rise to a couple of hypothetical questions: 1) if Israel had not rejected Jesus as their Messiah, would they have gone directly into the millennial kingdom (the “Church” being merely a parenthetical insertion into God’s dealings with Israel), and 2) would Jesus’ death have been unnecessary if the Jews had accepted Him as their Messiah? Since such hypothetical thinking is rejected even by those who hold to a dispensational view of the Scriptures, then we must accept that Christ’s sacrifice was God’s plan, and that it was foreordained by God before the world began (Ephesians 1:4-5; 1 Peter 1:18-21; Revelation 13:8). Christ’s sacrifice for sin was foreshadowed in the priesthood and sacrificial system that were established by God within Israel at the time of Moses; ultimate victory was promised by God in the hearing of Adam and Eve, and it was anticipated immediately after the fall (Genesis 3:15 and 4:1).
Therefore, since the ekklesia is not a parenthetical institution by God, an afterthought in His dealings with Israel (and the evidence would indicate that it is not such), what is this Body? Hebrews 10:8-10 helps us to bridge the gap in our thinking: “… [Quoting from Psalm 40:6] Sacrifice and offering and burnt offerings and offering [atonement] for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; [This passage of the Word of God was written at a time when the sacrificial system was in full force, yet there is a recognition within the Psalmist’s words that it was neither the ordinances nor the ceremonies that were of significance before God.] Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. [The first part is a quote from Psalm 40:7-8, a Messianic Psalm. The writer of Hebrews goes on to explain that Jesus, the Messiah, came to take away the ordinances of the Law of Moses (the first) so that the will of God is established (the second).] By the which will we are sanctified through the offering of the body of Jesus Christ once for all. [By the will of God, which Jesus came to do, we are sanctified, which means to be set apart, and is from the same Greek root word used for the word holy and saint.31]
From this, we can clearly see that Jesus’ crucifixion was not a result of the Jews rejecting Him as their Messiah, but was the fulfillment of the foreordained plan of God; it was God’s plan that a sacrifice for the sins of mankind would be made, and He used the Jews’ rejection of Jesus to accomplish His plan. Hebrews 10:9 tells us that Jesus removed the first (the ordinances of the Law, the sacrificial system that was established through Moses) in order to establish the will of God in a single act of reconciliation for all of those who believe. Hebrews 10 goes on to express the necessity of a persevering faith in the offering that Christ made in order to secure our eternal life (vs. 19-23, 38); immediately following this passage of instruction comes the “faith chapter” where we read of the faith of Abel, Enoch, Noah, et.al. There is no call to separate chapter 10 from chapter 11; therefore, there is no basis to say that the saints of all of the ages are not one body, the Body of Christ – Who is the promised Deliverer from sin for all of mankind. The writer clarifies that the faithful of the OT will not be complete without those who are now being saved (Hebrews 11:40). Christ made one sacrifice, which was for all of humanity; He is the only Mediator between man and God – there is no other: “… no man cometh unto the Father, but by me” (John 14:6b). Then, why would we try to separate into two groups those whom God has purchased out of sin? We have already seen that Christ has removed the wall of separation between the Jews and the Gentiles (Ephesians 2:14), yet dispensational Evangelicals seem intent on rebuilding that wall.
In harmony with the unity of the Spirit (Ephesians 4:3), it is affirmed that there is only one Spirit; so there is a singularity in the Spirit, the Comforter sent by the Father and the Son (John 14:16; 15:26).
Despite the waffling of today’s Evangelicals, there is only one hope, and that is Jesus. This runs contrary to modern thinking that insists upon an acceptance of all persuasions no matter how bizarre. We’ve grown up in what has been termed a pluralistic society, which means that we’ve demonstrated tolerance to those about us in the area of beliefs and religion; although we may not have agreed with another person’s beliefs, we’ve permitted him to hold them – and this has been supported by the laws of the land. However, things have changed, and continue to change. It is no longer sufficient to be tolerant of others (to permit them to believe whatever they like); it is now becoming increasingly important that we accept their beliefs as being equally true with our own. In other words, everything has become subjective; although we are permitted to hold our own truths (as it was under pluralism), for us to tell someone that their view of truth is incorrect is no longer tolerated. Today, what may be truth for me may not be truth for you, and that’s okay; however, I must accept your truth as being just as valid as my own. The bottom line is this: there is no longer room for absolute truth, and we must be accepting of everyone’s version of it. Nevertheless, there is one exception to this rule: tolerance will not be extended to the person who says that he has absolute truth (Biblical truth) and those who disagree are wrong. Most faiths in the world have no problem with this exception, for they are generally inclusive (and inclusivity excludes exclusivity) – the problems arise with Christianity, Judaism, and Islam, which are monotheistic. However, it is amazing to watch the efforts that are being made by those within each of these faiths to become inclusive; there is a movement away from anything that could be construed as being black-and-white, and a shift toward a grayness, a fog of confusion, tolerance and compromise. As today’s Evangelicals pull the shades ever lower to block out the revealing, convicting light of the Word of God, they create a world that is apart from God where they can practice the accommodation and compromise that God has warned them to avoid. Even as Israel of old mixed the teachings of Moses with the religious practices of the nations that they were to have displaced, so today’s Evangelicals have managed to reduce God’s light to the point where they feel justified to set the Scriptures aside as they reach out to those who hold opinions contrary to God’s Word. The slide into compromise for both Israel and today’s Evangelicals began the same way: they turned their backs on the separation from error that God demands.
Don Richardson
When our local Evangelical Free Church, in which we were very involved at the time, sought to bring a group of Pentecostal Indians in to show us how the North American Indians were incorporating their native customs into Christianity, I protested to the pastor and Board. For support in standing against this mixing of the holy with the profane, I sought the counsel of Don Richardson, of Peace Child fame, thinking that someone who had dealt with heathen customs so intimately would surely understand the danger being foisted upon us here in Three Hills. Yet when I presented my case, including the fact that the Pentecostal pastor was “reintroducing cultural dancing and drumming (with regalia) to his congregation,”32 this was the response that I received:
“Many Christian churches in Canada and the U.S. and probably 100,000 churches in Africa use drums in worship services. I urge people who ask me, do not throw chilly water on these new emerging Native North American Christian leaders. We have been waiting a very long time for their emergence. I am confident you will sense the Holy Spirit bearing His witness thru [sic] them.
“We whites have an incredible amount of historical sin to atone for. Harsh judgmental attitudes will only add to that hill of unwisdom.”33
Where I had anticipated steadfastness on the Word of God, and hoped for a word of wisdom on how to handle the accommodation that I faced, I found compromise already present. There has been a massive shift to being flexible in our understanding of Scripture, lest we should cause offense. However, Jesus caused offense to the extent that He was unable to work miracles among those who knew Him during His early years (Matthew 13:57-58), and He certainly offended the religious of His day (Matthew 15:7-9, 12). If the Word of God causes offense, then we must be prepared to hold to the Bible and bear it.
Our calling, and by implication this is God’s calling to salvation, is based upon one Hope, and that is Christ. There is no other way; Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). That is an exclusive statement that is not readily accepted today, not even within the Evangelical community. Billy Graham fudged on the exclusivity of this statement, as has Joel Osteen, Robert Schuller, and many others of like mind. The Evangelical Free Church has segmented Scripture into “essentials” and “non-essentials,” and anything that might result in separation from someone who says that they are a Christian is deemed to be “non-essential.”
It is no longer fashionable to use the Word of God in order to determine if someone is a Christian; if he says that he is, then that is not questioned. Today we have a lethal combination of an obsession with unity and an overarching “judge not” attitude (which really means, “discern not”). Within this atmosphere, it is no surprise that Evangelicals are joining with those who call themselves Christians (whether they are apostate Liberals, Catholics or Mormons). When the spiritual standard that we use is no longer the Word of God, the measure can easily be adjusted to meet the current requirements.
5. One Lord, one faith, one baptism,
The exclusivity of Christianity continues to be underscored here. There is one Lord – the Lord Jesus Christ. Despite the best efforts of Billy Graham, Robert Schuller, and all of those who follow in their paths, there is only one Lord; there are not many paths to God, there are not many spiritual leaders to sincerely follow to eternal life, there is only one Mediator between God and man, and that is Jesus (1 Timothy 2:5)!
There is one faith – the faith that was only one time (once) entrusted (delivered) to the saints (Jude 3), the faith for which we are to earnestly contend (struggle or fight for), the faith described in the eternally preserved and indestructible Word of God.34 Although Charles Colson would quote this verse in his discussions to bring Evangelicals and Catholics together, the one faith to which he held, along with his Catholic friends, was not the faith of the Scriptures. The essence of Colson’s position (and all of those who endeavor to join hands with the Catholics) is to set everything aside that conflicts with Catholic doctrine and deem them to be insignificant issues – those “non-essential” Scriptures. The Catholics will not change their teachings (to do so would violate the principle of the infallibility of the Pope’s utterances); therefore, the only option is for the Evangelicals to reduce their theology to those few things they hold in common with the Catholic faith. There is no denying that Catholics have some common beliefs with us (it would go without saying, since their faith is derived from that which was once delivered to the saints), but it should be equally clear that their faith is based upon another gospel that is not the Gospel –therefore, it is an empty faith, and a deception of the devil. Second Corinthians 11:13-14 speaks of “… false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light.” The Pope is a false apostle who falsely claims to be a successor of Peter, and, thereby, an apostle of Christ (Revelation 2:2).
There is one baptism (baptisma, immersion or submersion) – an external act of immersion that publicly identifies us with Christ’s death, burial and resurrection.35 “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:4). “Christian baptism originally consisted in full immersion.”36 Yet even the Evangelical Free Church leaves the door open on the mode of baptism (sprinkle, pour or immerse), and continues to recognize any form. The Catholic and Reformed churches all hold to infant baptism; the Catholics see it as a part of salvation, the others as a seal of being one of the elect; both consider it to be the required entrance into their denomination. Despite their well-honed arguments for their persuasions, they do not represent the baptism of which Paul wrote to the Romans. Clearly, they use the word baptism for activities that are not even supported by its actual meaning.
6. One God and Father of all, who is above all, and through all, and in you all.
As we look at this verse, we must not disconnect it from the earlier part of this same sentence: there is one body. The context of this declaration is not the world in general, but those who have been purchased out of sin: the saints of God, that one Body of Christ. This provides no support for the heresy of Universalism, but rather, it describes God’s relationship with His children. He is our God and Father; even though He is the Creator of all things, He fills the role of heavenly Father for each of us. He is greater than anyone or anything – above or over all. God is evident through creation (Romans 1:20); He is teaching the angels through His dealings with us – we are an object lesson of His grace to the angelic hosts of heaven (Ephesians 3:10); and He is in us – the theme of Ephesians: Christ in you. The use of the word all (as used the first time in this verse) is not to be applied to all of mankind, for that would be a direct contradiction of the exclusive message of the Gospel as given in Scripture. Yet the theme of Mormonism and New Age thinkers is that God is in all of us, and it is only needful that we permit the god within to grow and flourish. The Mormons hold that “man is … a God in embryo.”37 However, that does nothing to deter Evangelicals from building bridges to Mormons; through the years, there have been many who have sought to extend an olive branch to the Mormons, including D.L. Moody preaching in the Mormon Tabernacle in 1899.38 In November of 2004, the late Ravi Zacharias, at the time a leader among Evangelicals, and Richard Mouw of Fuller Seminary accepted an invitation by the Mormons to follow Moody’s example. In similar fashion to the Roman Catholics, the Mormons will not change their doctrines or beliefs, but Evangelicals will focus on what they determine to be the “essentials” of faith in order to give themselves license to “dialogue” with infidels in direct contradiction to Scripture (2 Corinthians 6:14-7:1). Man is working on “one faith,” not the faith once delivered to the saints for which we are to contend earnestly (Jude 3), but rather, one that will draw everyone together under one banner in preparation for the work of the Antichrist. It would seem evident that we are living in the day when the “falling away” from the faith, as declared in the Scriptures, has already taken place – there are very few (just a remnant) who still desire the narrow truth of God (2 Thessalonians 2:1-4; Matthew 7:14). We must make every effort to remain steadfast against the complacency and error of Ecumenism.
7. But unto every one of us is given grace according to the measure of the gift of Christ.
Grace is a quality that adds joy, pleasure, and delight; with God, it speaks of His favor.39 It was God’s desire to show favor to sinful mankind in order to provide a way for them to enjoy fellowship with Him again. This meant that man needed to be purchased out of his sinfulness in order to live in the holiness for which he was created – God’s favor (through Christ) made a way to satisfy His justice and meet the standard of His holiness! We (the faithful in the Lord) are each given grace as we live in a manner that is befitting the vocation (verse one), or calling, that we have received. As children of God, we have been called to walk in holiness, and here we are assured that we have all been given the measure of grace so that we, through the abiding Spirit of God, can live in keeping with the holiness and righteousness of God (Ephesians 4:24).
What is the measure of the gift of Christ? Malachi 3:10 reads: “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” If we would but render to God what He desires of us (obedience to His commands), if we would walk worthy of the holy calling that we have received from Him, then we would be overwhelmed with the measure of His blessing (every spiritual blessing, Ephesians 1:3)! Notice that it is the windows of heaven that will be opened, and not the vaults of earth – we cannot construe this blessing to be the health, wealth and prosperity that is being peddled as the Gospel by many charlatans today. We are called to a spiritual life of holiness; the fleshly mind (attitude) is absolutely not pleasing to God (Romans 8:4, 8) and is actually hostility toward Him (Romans 8:7)!
We are “given grace according to the measure of the gift of Christ” – but what is His gift? The Greek word for gift is dorea, and is used within the NT only of the spiritual and supernatural gifts that are given by God to those who are His.40 Consider what Jesus told His disciples about the coming gift of the Spirit of God:
• And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever … (John 14:16).
• But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you (John 14:26).
• But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me … (John 15:26).
• Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you (John 16:7).
Through the presence and working of the Holy Spirit, God has bestowed His grace upon those who are believing and obeying. It is through the Holy Spirit’s free working and influence within us that we are able to live in a manner that is worthy of a holy God – in His holiness and righteousness. God has made a way for us to walk worthy of the calling by which He has called us (Ephesians 2:10).
This Gift has been given to “us,” the saints of Ephesus and the faithful in Christ Jesus (Ephesians 1:1); we have been marked by the Holy Spirit (1:13) if we have trusted in Christ. It is through this indwelling Spirit of God that we receive the measure of the grace that He determines to apportion to us. We can rest assured that this grace is sufficient for the life to which God has called us – sufficient to walk in a manner that is worthy of His calling.
8. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
This is a quote from Psalm 68:18, which is thought to have been written on the occasion of David bringing the Ark of the Covenant (the visible presence of God) up to Jerusalem. Paul gives this passage a Messianic meaning by applying it to Christ. When Christ ascended to the Father, He took captive the captivity. This refers to the saints from Adam to the time of Christ’s ascension who were held in the “bosom of Abraham” (Luke 16:19-31) until they were raised from the dead at Christ’s resurrection. As Jesus died upon the cross, “… behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many” (Matthew 27:51-53). We must consider this carefully: the graves were opened at the time of Jesus’ death, but the bodies of the saints did not come out of the graves until after Jesus’ resurrection. Up to this time, the souls of the saints were in Paradise (the bosom of Abraham), but as Jesus rose from the grave, there was a resurrection of the saints of the OT (body and soul were reunited)! The text quoted tells us that many bodies arose. Many is from the Greek word polus, which under ordinary usage is an exclusive word (like our English many; many but not all); however, context must be brought to bear so that we understand it correctly.
Let’s consider an example: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans 5:12); it is clear: Adam sinned and death came to all men (everyone). A little further we read this: “For if through the offence of one many [polus] be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many [polus]” (Romans 5:15b). In this case, we must understand polus to mean all; it is clear that through the offence of Adam all men face death (many be dead), and also that the gift of God’s grace through Jesus is extended to all. Even though polus is generally an exclusive word, there are also times when it is inclusive (meaning all).
Returning to the resurrection of the saints, the obvious question would be: if some were raised, then why not all? If many is used in the exclusive sense, then how would God determine whom to raise and whom to leave in Paradise, and why would some be raised and others left? Let’s place this within a context that will help us to understand it more fully. And now Christ, raised from the dead, did become the firstfruit of those who have fallen asleep (1 Corinthians 15:20, literal).41 A brief review of firstfruit is important so that we will understand what Paul is explaining. The Lord’s instruction to Israel was this: “When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf [‘omer] of the firstfruits [singular] of your harvest unto the priest” (Leviticus 23:10).42 The firstfruit was the first of the harvest that was to be brought to the priests who would wave it before the Lord in order to obtain His favor. When Christ was raised from the dead (to never again be subject to death), He was the first to be raised to life among all of those who had died. Paul goes on to elaborate on Christ being the firstfruit: the firstfruit, Christ, after that those of Christ in His presence (1 Corinthians 15:23b, literal).43 Revelation 14 tells us of the 144,000 (not to be taken as a definitive number, but as a great multitude) who are with Christ, and they are identified as being the firstfruit [singular] unto God and to the Lamb (Revelation 14:4b). Christ is called the Firstfruit, but this great multitude is the firstfruit to Christ. This great company of saints are those who were raised after Christ’s resurrection – they are the OT saints in their glorified bodies in the presence of Christ! The many bodies of the saints is an inclusive expression of the raising of all of the OT saints as the firstfruit unto Christ. Therefore, when Christ ascended to the Father, He led captivity captive – He led the OT saints, who were now in their glorified bodies, into the presence of the Father in heaven. Those who had been held captive in Paradise awaiting the time when the Promised One would come, Christ (our High Priest after the order of Melchisedec) now presented to the Father as His wave offering. This was the first of the harvest, with the full harvest coming when Jesus returns to gather His faithful ones from the earth (commonly called the rapture).
The death and resurrection of the Lord Jesus brought the Old Covenant of promise to an end, and instituted the New Covenant of fulfillment that is founded upon the blood that He shed for the sins of the world (Luke 22:20). “For the priesthood being changed [from the Levitical order to Melchisedec (Christ)], there is made of necessity a change also of the law [from the Old Covenant to the New]” (Hebrews 7:12). In other words, since Jesus is now our High Priest (a change in the priesthood), it is necessary that the New Covenant replace the Old (the teaching of Paul in Ephesians 2). The message of the New Covenant is the Gospel that is for all men without the filter of Jewish traditions, established by God to point forward to Christ, Who made the final payment for sin: a new life in Christ with His Spirit abiding within. Our text states that when He ascended, Christ not only led the OT saints to glory, but He also gave gifts unto men. The greatest gift that Christ gave was the possibility for everyone to come to God the Father through Him (the New Covenant); the invitation is to whosoever but He is the only Way – it is a broad calling to a Narrow pathway to life (Matthew 7:14; John 14:6). When we accept His invitation by faith, the Spirit of God comes to abide within us, sent by the Lord to guide us into all truth (John 16:7, 13), and to work in us to the benefit of the whole Body of Christ (what Paul will deal with shortly).
9. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
10. He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
This is a parenthetical passage – that is, it breaks into the main flow of thought. The Spirit would have us recognize that Christ not only ascended to the Father, but that He also came from the Father to earth – the Word became flesh (John 1:14). However, it was not simply a matter that Christ came from heaven to earth, but He, as eternal God, took on the body of a man and then, humbling Himself, bore the sin of the world, lowering Himself even further to die on a cross (Philippians 2:5-11). There is some disparity of view as to what the lower parts of the earth refers. There are some who hold that it is speaking of Jesus’ incarnation. The Psalmist wrote: “I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth” (Psalm 139:14-15). Indeed, the context would support viewing the Hebrew for the lowest parts of the earth as a figurative reference to the womb,44 but does this carry forward into the Greek? Jesus said, “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth” (Matthew 12:40); using Jonah for comparison, He places Himself in the inner parts (heart) of the earth for three days and nights.45 When Jonah came to his senses within the fish, he cried out to the Lord “out of the belly of hell [sheol]” (Jonah 2:2); sheol is mostly translated as grave or hell, and for Jonah, the belly of the fish is better understood as a figurative reference to his grave since he never died.46 The comparison that Jesus makes relates to the three days and three nights, and not to the location of where this time was spent. To the repentant thief on the cross, Jesus said, “To day shalt thou be with me in paradise [paradeisos]” (Luke 23:43); as Jesus’ body was in the grave for three days and nights, He was in paradise. As Jesus related the story of Lazarus and the rich man, He says that righteous Lazarus went to Abraham’s bosom when he died, whereas the self-righteous rich man went to Hades (Luke 16:23). It was while in the torments of Hades that the rich man raised his eyes and saw Lazarus in the bosom of Abraham (Paradise). Hades is a place of torment for the unrighteous dead, and, although it was well separated from Paradise (Abraham’s bosom, a place of rest for the children of God), those in Hades could see into Paradise (Luke 16:23, 26). We have already learned that Paradise was emptied when Jesus rose from the dead, whereas Hades will continue until it relinquishes all of its dead for judgement before God (Revelation 20:13).
If we consider the context of our verse, it follows the affirmation that Jesus led captivity captive when He ascended to the Father; therefore, it is fitting to view the descended first as a reference to His time in Paradise, the place of the righteous dead – where He went to lead them forth in resurrection. We are all familiar with the rapture, when Jesus will come in the clouds with His angels to raise His faithful ones to be with Him in their glorified bodies; in this case, Jesus went to Paradise to raise everyone there in new bodies and lead them to His Father in heaven.
Christ ascended so that he might fill all things or in order to accomplish all things;47 He ascended to the very presence of the Father so that He could complete the payment for the sins of all of humanity (Hebrews 9:11-12). Even as the high priest would enter annually into the Holy of Holies, into the very presence of God in order to make atonement for sins, so Jesus entered once into the heavenly Holy of Holies in order to complete the atonement for the sins of all of mankind. Christ, through His own blood, did enter once for all into the Holies; eternal redemption He did obtain (Hebrews 9:12b, literal). As our High Priest, Jesus, entered into the presence of the heavenly Father, He completed the redemption plan for sinful men and brought before the Father a wave offering of the OT saints! By descending from the heavenly glories, Christ took on the body through which He made the final payment for sin (death), and, as He became the Firstfruit from the dead (by the resurrection of that body), He defeated death and Satan (Hebrews 2:14-15). It was through this victory over death that He immediately raised the OT saints to new life (Matthew 27:52-53); those, since Adam, who had enjoyed Paradise, ascended to heaven with Christ where they abide in the presence of God in glorified bodies – bodies like unto that of the risen Lord! The full payment for their release had been made; although they had been held in a favorable place (in contrast to Hades), they were held captive until Christ rose from the dead, thereby sealing their release unto the Father.
It is because of Jesus’ full payment for the sins of humanity and His victory over death and Satan, that He ascended far above all heavens into the very presence of the Father! God’s eternal plan for the salvation of sinful men was complete, and the firstfruit of that salvation was now in the presence of their promised Savior and God. This is another glimpse into the majesty of Who Christ is and what He has accomplished; Paul has provided a solid portrayal of Christ before he launches into an explanation of the functioning of the Body of Christ – those who have placed their faith in Him and the victory that He has won.
11. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
Here is a delineation of some of the results from Christ giving gifts unto men: the New Covenant makes His salvation available to all men equally (the Jews and their traditions are no longer intermediaries), and the Holy Spirit was imparted to those who are in Christ, which leads to individuals being specifically enabled. The emphasis is not upon those who have received such gifting, rather, it is upon Christ having provided the ekklesia with those who are so gifted for a purpose. And, indeed, He gave the apostles, as well as the prophets, and the evangelists, and the shepherds and teachers (literal).48 To the Corinthians, Paul also dealt with this subject and indicated that there was an order to their bestowal: Also God did place these within the ekklesia: first apostles, second prophets, third teachers, after that powers, then gifts of healings, helps, administrations, kinds of languages (1 Corinthians 12:28, literal).49 A simple comparison of the two lists indicates that these are not intended to be exhaustive, but a presentation of some of the enabling that comes through the Holy Spirit. In our passage, God gave these as gifts, while in the Corinthian passage, God placed them – in both cases, their source is God, not man. It is generally accepted that the letter to the Corinthians was written about 5 years earlier than the letter to the Ephesians; it is also evident that the thrust of the two letters is quite different – the former being corrective in nature, while the latter is more instructive.50 God placing these gifts within the Body is more fitting for a corrective letter – it removes any thought of the gifting being done haphazardly, whereas giving is more instructive and shows God’s benevolence to His own.
What is clear from both passages is that not everyone bears all of the gifts presented, and it is God Who is the giver. When we understand that these are giftings from God given to individuals as He chooses, then we must also accept that we can do nothing to promote ourselves from one gift to another. God, Who knows all things, has apportioned to each one a gift for His glory, and we must determine to live in keeping with what God has ordained for us.
There are varieties of gifts and the same Spirit, and there are varieties of ministries and the same Lord; there are varieties of activities, now God is the same Who is working all things in every way, and to each one is given the evidence of the Spirit for the common good. For to the one through the Spirit is given the word of wisdom, and to another the word of knowledge according to the same Spirit; then to another faith in the same Spirit, and to another gifts of healing in the same Spirit, and to another works of power, and to another prophecy, and to another the discerning of spirits, and to someone else kinds of languages and to another the interpretation of languages; but the one and the same Spirit is working all these, Who is distributing individually to each one even as He is determining (1 Corinthians 12:4-11, literal).51 Without question, it is God Who determines the gifting that is needed, both individually and overall within the Body of Christ (the common good); it must be our resolve to faithfully live in a manner that is in keeping with how God has called and gifted us (Ephesians 4:1). It is also conceivable that our gifting may change depending upon the requirements of the situation in which we find ourselves; it is God Who has the bigger picture in view – we must remain faithful to Him so that we do not miss His leading.
It has also become clear that the gifting is not general, but, according to God’s determination, is given for a specific purpose – namely, the common good of the ekklesia. The giftings that are noted in our text are all geared toward growing the Body of Christ both spiritually and numerically, and we recognize that not every local expression of the ekklesia will necessarily have all of them, but we can be assured that what is needed will be there. What is important to note is that the gifting is imparted by God to individuals for the accomplishment of His purposes. Let’s consider each of those identified here.
Apostle – the Greek word (apostolos) means, one who is sent on a mission.52 We typically think first of the Lord’s twelve disciples as the Apostles, and, indeed, when Jesus chose the twelve, they were called Apostles (Luke 6:13). If we use this as the criteria for determining apostleship, then today these are the only twelve; Judas lost his position and, subsequently, Jesus called Paul to His work and ministry. The Scriptures give no indication that anyone else was called in this way. There are others in Scripture who are referred to as apostles, but they were always sent out by a group of Christians. For example, Barnabas is referred to as an apostle (Acts 14:14), but he was commissioned by the believers at Antioch, and not by a direct call from Jesus; depending on how you interpret 1 Thessalonians 2:6, Silas and Timothy could also be included as apostles, but once again, they were commissioned by others, not directly by the Lord. The names of the twelve Apostles will be inscribed in the twelve foundations of the New Jerusalem (Revelation 21:14), thereby limiting the Apostleship to twelve; there cannot be a multitude of Apostles. However, that has not deterred many from attempting to take on the mantle of Apostle; Paul addressed the problem of false apostles in his letter to the Corinthians (2 Corinthians 11:5-15), and the elder of the assembly in Ephesus is commended by the Lord Jesus for ferreting out those who claimed to be apostles (Revelation 2:2). Indeed, the Catholics contend that the Pope is a successor to the Apostle Peter (with great apostolic authority), the Mormons refer to their council of twelve leaders as apostles, and the New Apostolic Reformation consider their apostles to hold the highest authority within their local assemblies. Clearly, even before the canon of Scripture was closed, there were those who sought to assume this role, and then were properly discerned to be frauds. The role of Apostle carried great weight among the early believers since the Lord Jesus had specifically called each one, and there were those who sought that influence and prestige. Are there Apostles today? Clearly, there are those who may be “sent forth” by a group of believers, but that does not make them apostles after the manner of those who were chosen by the Lord; within this context, this is a closed gifting.
Prophet – “one who speaks forth … a proclaimer of a divine message.”53 Couched within this is the concept of proclaiming the truths of God, someone who unveils the Word of God but not necessarily new revelations. It is clear from 1 Corinthians 13:8 that a time will come when prophecies will cease – an indication that when the canon of Scripture was completed, special revelations would also be ended. 2 Peter 2:1 declares: “But there were false prophets also among the people, even as there shall be false teachers among you …”; it is interesting that the Lord did not parallel the historic false prophets with present false prophets but, instead, identified that we would experience false teachers. Evidently, a transition was taking place: from false prophets to false teachers; from those who would portray themselves as divinely inspired when they were not, to men who endeavor to twist the meaning of God’s Word. Are there prophets today? – not in the full sense of the word; we may have those who will speak forth the truth, but they will not claim to be speaking new revelation from God; if they make the claim, then they are not speaking forth truth from God. Those who claim to have a revelation from God have brought much error into the Flock. Many of the cults that lay claim to the name Christian, have come about through this means.
Evangelist – this is a “bringer of good tidings.”54 By definition, this would be someone who could be called an itinerant preacher of the Gospel, bearing the Good News everywhere that he went. As such, he would probably not hold the same responsibilities within his home assembly as the pastor and teacher (next in our consideration).
Pastor – in Greek this word is poimen, literally a “shepherd, one who tends herds or flocks (not merely one who feeds them).”55 The responsibilities of a shepherd are: 1) to watch for enemies trying to attack the sheep, 2) to defend the sheep, 3) to heal the wounded and sick, 4) to find and save lost or trapped sheep, and 5) to love them, sharing their lives and so earning their trust.56 It doesn’t take much contemplation to realize that most who call themselves “pastors” today fall far short of the work of a shepherd. Today we have redefined the enemies of our souls as friends of the faith, so that there is no longer a perceived need to be on the alert for those who were once considered to be enemies, and, in reality, still are. Healing is left to the professionals, whether medical or psychological, thereby freeing the shepherd from any responsibilities in this area. We have resurveyed the sheepfold to include the wild and rugged terrain where the sheep may become lost or trapped, so there is no need to seek those who are in trouble, for the widened sheepfold already includes them. We are all far too busy to have time to share our lives with anyone, and so the shepherd expects the sheep to fall into line because he is the shepherd, not because he has invested his life into theirs and has earned their trust. Today’s shepherd abuses Hebrews 13:17 that tells us: “Obey them that have the rule over you, and submit yourselves”; he uses the obey as a stick to keep his sheep in line. Although the word obey is a command, it does not simply demand blind obedience, but rather a submission that is based upon testing their message against God’s Word and finding it true (something that may take time). Vine’s says, “the obedience suggested is not by submission to authority, but resulting from persuasion.”57 This is no stick to keep the sheep in order; this speaks to the testing of the shepherd affirming that he is true to the Scriptures – the onus is on the “pastor” to be true to the Lord, not on others to bow in submission. “Pastor” is not an office that includes authority to which we are to submit; this is the gift of shepherding that comes from God, with no inherent authority.
Today the pastor is defined as “a Christian minister or priest in charge of a congregation,”58 which sounds more like the president of a company than a shepherd who must be found to be faithful to the Lord in all things. However, when you consider that most “pastors” don’t stay with a congregation for more than a few years, it is easy to understand why most of the responsibilities of a shepherd remain unfulfilled, to the detriment of the Flock. We have become very worldly-minded in how we govern a local body of believers. “Pastors” come and go, and yet they expect the people to obey them implicitly, even though they may make no effort to demonstrate their Biblical integrity. Elders are elected by the “membership” for a period of time, often without consideration being given to the Biblical qualifications for the role. We have resorted to a democratic form of government for the appointment of elders and the call of “pastors,” something that has no Biblical basis. We hold to our own traditions above the Word of God.
Teacher – There is no mystery here, didaskalos is a teacher. However, we are warned to be diligent and to be on the alert for false teachers (2 Peter 2:1) who are clearly not there to strengthen the Body of Christ. These are Satan’s counterfeits, who will proclaim things that we might like to hear (2 Timothy 4:3) and may even have a form of godliness (2 Timothy 3:2-5), but we are to be spiritually discerning and turn away from them. They may even be highly educated yet “never able to come to the knowledge [a full knowledge available only through Christ] of the truth” (2 Timothy 3:7).59 Today there are many well-educated men and women presenting their teachings on the radio, over TV, or through print, who may demonstrate a form of godliness, yet are entangled in a web of their own philosophies and are unable to understand the simple truths of Scripture. Consider their associations, for that will often betray their true position; “by their fruits ye shall know them” (Matthew 7:20). We must be alert, for there may be truth in their message, but it is for the error that they have added that we must turn away from them.
“Many Christian churches in Canada and the U.S. and probably 100,000 churches in Africa use drums in worship services. I urge people who ask me, do not throw chilly water on these new emerging Native North American Christian leaders. We have been waiting a very long time for their emergence. I am confident you will sense the Holy Spirit bearing His witness thru [sic] them.
“We whites have an incredible amount of historical sin to atone for. Harsh judgmental attitudes will only add to that hill of unwisdom.”33
Where I had anticipated steadfastness on the Word of God, and hoped for a word of wisdom on how to handle the accommodation that I faced, I found compromise already present. There has been a massive shift to being flexible in our understanding of Scripture, lest we should cause offense. However, Jesus caused offense to the extent that He was unable to work miracles among those who knew Him during His early years (Matthew 13:57-58), and He certainly offended the religious of His day (Matthew 15:7-9, 12). If the Word of God causes offense, then we must be prepared to hold to the Bible and bear it.
Our calling, and by implication this is God’s calling to salvation, is based upon one Hope, and that is Christ. There is no other way; Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). That is an exclusive statement that is not readily accepted today, not even within the Evangelical community. Billy Graham fudged on the exclusivity of this statement, as has Joel Osteen, Robert Schuller, and many others of like mind. The Evangelical Free Church has segmented Scripture into “essentials” and “non-essentials,” and anything that might result in separation from someone who says that they are a Christian is deemed to be “non-essential.”
It is no longer fashionable to use the Word of God in order to determine if someone is a Christian; if he says that he is, then that is not questioned. Today we have a lethal combination of an obsession with unity and an overarching “judge not” attitude (which really means, “discern not”). Within this atmosphere, it is no surprise that Evangelicals are joining with those who call themselves Christians (whether they are apostate Liberals, Catholics or Mormons). When the spiritual standard that we use is no longer the Word of God, the measure can easily be adjusted to meet the current requirements.
5. One Lord, one faith, one baptism,
The exclusivity of Christianity continues to be underscored here. There is one Lord – the Lord Jesus Christ. Despite the best efforts of Billy Graham, Robert Schuller, and all of those who follow in their paths, there is only one Lord; there are not many paths to God, there are not many spiritual leaders to sincerely follow to eternal life, there is only one Mediator between God and man, and that is Jesus (1 Timothy 2:5)!
There is one faith – the faith that was only one time (once) entrusted (delivered) to the saints (Jude 3), the faith for which we are to earnestly contend (struggle or fight for), the faith described in the eternally preserved and indestructible Word of God.34 Although Charles Colson would quote this verse in his discussions to bring Evangelicals and Catholics together, the one faith to which he held, along with his Catholic friends, was not the faith of the Scriptures. The essence of Colson’s position (and all of those who endeavor to join hands with the Catholics) is to set everything aside that conflicts with Catholic doctrine and deem them to be insignificant issues – those “non-essential” Scriptures. The Catholics will not change their teachings (to do so would violate the principle of the infallibility of the Pope’s utterances); therefore, the only option is for the Evangelicals to reduce their theology to those few things they hold in common with the Catholic faith. There is no denying that Catholics have some common beliefs with us (it would go without saying, since their faith is derived from that which was once delivered to the saints), but it should be equally clear that their faith is based upon another gospel that is not the Gospel –therefore, it is an empty faith, and a deception of the devil. Second Corinthians 11:13-14 speaks of “… false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light.” The Pope is a false apostle who falsely claims to be a successor of Peter, and, thereby, an apostle of Christ (Revelation 2:2).
There is one baptism (baptisma, immersion or submersion) – an external act of immersion that publicly identifies us with Christ’s death, burial and resurrection.35 “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:4). “Christian baptism originally consisted in full immersion.”36 Yet even the Evangelical Free Church leaves the door open on the mode of baptism (sprinkle, pour or immerse), and continues to recognize any form. The Catholic and Reformed churches all hold to infant baptism; the Catholics see it as a part of salvation, the others as a seal of being one of the elect; both consider it to be the required entrance into their denomination. Despite their well-honed arguments for their persuasions, they do not represent the baptism of which Paul wrote to the Romans. Clearly, they use the word baptism for activities that are not even supported by its actual meaning.
6. One God and Father of all, who is above all, and through all, and in you all.
As we look at this verse, we must not disconnect it from the earlier part of this same sentence: there is one body. The context of this declaration is not the world in general, but those who have been purchased out of sin: the saints of God, that one Body of Christ. This provides no support for the heresy of Universalism, but rather, it describes God’s relationship with His children. He is our God and Father; even though He is the Creator of all things, He fills the role of heavenly Father for each of us. He is greater than anyone or anything – above or over all. God is evident through creation (Romans 1:20); He is teaching the angels through His dealings with us – we are an object lesson of His grace to the angelic hosts of heaven (Ephesians 3:10); and He is in us – the theme of Ephesians: Christ in you. The use of the word all (as used the first time in this verse) is not to be applied to all of mankind, for that would be a direct contradiction of the exclusive message of the Gospel as given in Scripture. Yet the theme of Mormonism and New Age thinkers is that God is in all of us, and it is only needful that we permit the god within to grow and flourish. The Mormons hold that “man is … a God in embryo.”37 However, that does nothing to deter Evangelicals from building bridges to Mormons; through the years, there have been many who have sought to extend an olive branch to the Mormons, including D.L. Moody preaching in the Mormon Tabernacle in 1899.38 In November of 2004, the late Ravi Zacharias, at the time a leader among Evangelicals, and Richard Mouw of Fuller Seminary accepted an invitation by the Mormons to follow Moody’s example. In similar fashion to the Roman Catholics, the Mormons will not change their doctrines or beliefs, but Evangelicals will focus on what they determine to be the “essentials” of faith in order to give themselves license to “dialogue” with infidels in direct contradiction to Scripture (2 Corinthians 6:14-7:1). Man is working on “one faith,” not the faith once delivered to the saints for which we are to contend earnestly (Jude 3), but rather, one that will draw everyone together under one banner in preparation for the work of the Antichrist. It would seem evident that we are living in the day when the “falling away” from the faith, as declared in the Scriptures, has already taken place – there are very few (just a remnant) who still desire the narrow truth of God (2 Thessalonians 2:1-4; Matthew 7:14). We must make every effort to remain steadfast against the complacency and error of Ecumenism.
7. But unto every one of us is given grace according to the measure of the gift of Christ.
Grace is a quality that adds joy, pleasure, and delight; with God, it speaks of His favor.39 It was God’s desire to show favor to sinful mankind in order to provide a way for them to enjoy fellowship with Him again. This meant that man needed to be purchased out of his sinfulness in order to live in the holiness for which he was created – God’s favor (through Christ) made a way to satisfy His justice and meet the standard of His holiness! We (the faithful in the Lord) are each given grace as we live in a manner that is befitting the vocation (verse one), or calling, that we have received. As children of God, we have been called to walk in holiness, and here we are assured that we have all been given the measure of grace so that we, through the abiding Spirit of God, can live in keeping with the holiness and righteousness of God (Ephesians 4:24).
What is the measure of the gift of Christ? Malachi 3:10 reads: “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” If we would but render to God what He desires of us (obedience to His commands), if we would walk worthy of the holy calling that we have received from Him, then we would be overwhelmed with the measure of His blessing (every spiritual blessing, Ephesians 1:3)! Notice that it is the windows of heaven that will be opened, and not the vaults of earth – we cannot construe this blessing to be the health, wealth and prosperity that is being peddled as the Gospel by many charlatans today. We are called to a spiritual life of holiness; the fleshly mind (attitude) is absolutely not pleasing to God (Romans 8:4, 8) and is actually hostility toward Him (Romans 8:7)!
We are “given grace according to the measure of the gift of Christ” – but what is His gift? The Greek word for gift is dorea, and is used within the NT only of the spiritual and supernatural gifts that are given by God to those who are His.40 Consider what Jesus told His disciples about the coming gift of the Spirit of God:
• And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever … (John 14:16).
• But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you (John 14:26).
• But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me … (John 15:26).
• Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you (John 16:7).
Through the presence and working of the Holy Spirit, God has bestowed His grace upon those who are believing and obeying. It is through the Holy Spirit’s free working and influence within us that we are able to live in a manner that is worthy of a holy God – in His holiness and righteousness. God has made a way for us to walk worthy of the calling by which He has called us (Ephesians 2:10).
This Gift has been given to “us,” the saints of Ephesus and the faithful in Christ Jesus (Ephesians 1:1); we have been marked by the Holy Spirit (1:13) if we have trusted in Christ. It is through this indwelling Spirit of God that we receive the measure of the grace that He determines to apportion to us. We can rest assured that this grace is sufficient for the life to which God has called us – sufficient to walk in a manner that is worthy of His calling.
8. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
This is a quote from Psalm 68:18, which is thought to have been written on the occasion of David bringing the Ark of the Covenant (the visible presence of God) up to Jerusalem. Paul gives this passage a Messianic meaning by applying it to Christ. When Christ ascended to the Father, He took captive the captivity. This refers to the saints from Adam to the time of Christ’s ascension who were held in the “bosom of Abraham” (Luke 16:19-31) until they were raised from the dead at Christ’s resurrection. As Jesus died upon the cross, “… behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many” (Matthew 27:51-53). We must consider this carefully: the graves were opened at the time of Jesus’ death, but the bodies of the saints did not come out of the graves until after Jesus’ resurrection. Up to this time, the souls of the saints were in Paradise (the bosom of Abraham), but as Jesus rose from the grave, there was a resurrection of the saints of the OT (body and soul were reunited)! The text quoted tells us that many bodies arose. Many is from the Greek word polus, which under ordinary usage is an exclusive word (like our English many; many but not all); however, context must be brought to bear so that we understand it correctly.
Let’s consider an example: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans 5:12); it is clear: Adam sinned and death came to all men (everyone). A little further we read this: “For if through the offence of one many [polus] be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many [polus]” (Romans 5:15b). In this case, we must understand polus to mean all; it is clear that through the offence of Adam all men face death (many be dead), and also that the gift of God’s grace through Jesus is extended to all. Even though polus is generally an exclusive word, there are also times when it is inclusive (meaning all).
Returning to the resurrection of the saints, the obvious question would be: if some were raised, then why not all? If many is used in the exclusive sense, then how would God determine whom to raise and whom to leave in Paradise, and why would some be raised and others left? Let’s place this within a context that will help us to understand it more fully. And now Christ, raised from the dead, did become the firstfruit of those who have fallen asleep (1 Corinthians 15:20, literal).41 A brief review of firstfruit is important so that we will understand what Paul is explaining. The Lord’s instruction to Israel was this: “When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf [‘omer] of the firstfruits [singular] of your harvest unto the priest” (Leviticus 23:10).42 The firstfruit was the first of the harvest that was to be brought to the priests who would wave it before the Lord in order to obtain His favor. When Christ was raised from the dead (to never again be subject to death), He was the first to be raised to life among all of those who had died. Paul goes on to elaborate on Christ being the firstfruit: the firstfruit, Christ, after that those of Christ in His presence (1 Corinthians 15:23b, literal).43 Revelation 14 tells us of the 144,000 (not to be taken as a definitive number, but as a great multitude) who are with Christ, and they are identified as being the firstfruit [singular] unto God and to the Lamb (Revelation 14:4b). Christ is called the Firstfruit, but this great multitude is the firstfruit to Christ. This great company of saints are those who were raised after Christ’s resurrection – they are the OT saints in their glorified bodies in the presence of Christ! The many bodies of the saints is an inclusive expression of the raising of all of the OT saints as the firstfruit unto Christ. Therefore, when Christ ascended to the Father, He led captivity captive – He led the OT saints, who were now in their glorified bodies, into the presence of the Father in heaven. Those who had been held captive in Paradise awaiting the time when the Promised One would come, Christ (our High Priest after the order of Melchisedec) now presented to the Father as His wave offering. This was the first of the harvest, with the full harvest coming when Jesus returns to gather His faithful ones from the earth (commonly called the rapture).
The death and resurrection of the Lord Jesus brought the Old Covenant of promise to an end, and instituted the New Covenant of fulfillment that is founded upon the blood that He shed for the sins of the world (Luke 22:20). “For the priesthood being changed [from the Levitical order to Melchisedec (Christ)], there is made of necessity a change also of the law [from the Old Covenant to the New]” (Hebrews 7:12). In other words, since Jesus is now our High Priest (a change in the priesthood), it is necessary that the New Covenant replace the Old (the teaching of Paul in Ephesians 2). The message of the New Covenant is the Gospel that is for all men without the filter of Jewish traditions, established by God to point forward to Christ, Who made the final payment for sin: a new life in Christ with His Spirit abiding within. Our text states that when He ascended, Christ not only led the OT saints to glory, but He also gave gifts unto men. The greatest gift that Christ gave was the possibility for everyone to come to God the Father through Him (the New Covenant); the invitation is to whosoever but He is the only Way – it is a broad calling to a Narrow pathway to life (Matthew 7:14; John 14:6). When we accept His invitation by faith, the Spirit of God comes to abide within us, sent by the Lord to guide us into all truth (John 16:7, 13), and to work in us to the benefit of the whole Body of Christ (what Paul will deal with shortly).
9. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
10. He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
This is a parenthetical passage – that is, it breaks into the main flow of thought. The Spirit would have us recognize that Christ not only ascended to the Father, but that He also came from the Father to earth – the Word became flesh (John 1:14). However, it was not simply a matter that Christ came from heaven to earth, but He, as eternal God, took on the body of a man and then, humbling Himself, bore the sin of the world, lowering Himself even further to die on a cross (Philippians 2:5-11). There is some disparity of view as to what the lower parts of the earth refers. There are some who hold that it is speaking of Jesus’ incarnation. The Psalmist wrote: “I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth” (Psalm 139:14-15). Indeed, the context would support viewing the Hebrew for the lowest parts of the earth as a figurative reference to the womb,44 but does this carry forward into the Greek? Jesus said, “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth” (Matthew 12:40); using Jonah for comparison, He places Himself in the inner parts (heart) of the earth for three days and nights.45 When Jonah came to his senses within the fish, he cried out to the Lord “out of the belly of hell [sheol]” (Jonah 2:2); sheol is mostly translated as grave or hell, and for Jonah, the belly of the fish is better understood as a figurative reference to his grave since he never died.46 The comparison that Jesus makes relates to the three days and three nights, and not to the location of where this time was spent. To the repentant thief on the cross, Jesus said, “To day shalt thou be with me in paradise [paradeisos]” (Luke 23:43); as Jesus’ body was in the grave for three days and nights, He was in paradise. As Jesus related the story of Lazarus and the rich man, He says that righteous Lazarus went to Abraham’s bosom when he died, whereas the self-righteous rich man went to Hades (Luke 16:23). It was while in the torments of Hades that the rich man raised his eyes and saw Lazarus in the bosom of Abraham (Paradise). Hades is a place of torment for the unrighteous dead, and, although it was well separated from Paradise (Abraham’s bosom, a place of rest for the children of God), those in Hades could see into Paradise (Luke 16:23, 26). We have already learned that Paradise was emptied when Jesus rose from the dead, whereas Hades will continue until it relinquishes all of its dead for judgement before God (Revelation 20:13).
If we consider the context of our verse, it follows the affirmation that Jesus led captivity captive when He ascended to the Father; therefore, it is fitting to view the descended first as a reference to His time in Paradise, the place of the righteous dead – where He went to lead them forth in resurrection. We are all familiar with the rapture, when Jesus will come in the clouds with His angels to raise His faithful ones to be with Him in their glorified bodies; in this case, Jesus went to Paradise to raise everyone there in new bodies and lead them to His Father in heaven.
Christ ascended so that he might fill all things or in order to accomplish all things;47 He ascended to the very presence of the Father so that He could complete the payment for the sins of all of humanity (Hebrews 9:11-12). Even as the high priest would enter annually into the Holy of Holies, into the very presence of God in order to make atonement for sins, so Jesus entered once into the heavenly Holy of Holies in order to complete the atonement for the sins of all of mankind. Christ, through His own blood, did enter once for all into the Holies; eternal redemption He did obtain (Hebrews 9:12b, literal). As our High Priest, Jesus, entered into the presence of the heavenly Father, He completed the redemption plan for sinful men and brought before the Father a wave offering of the OT saints! By descending from the heavenly glories, Christ took on the body through which He made the final payment for sin (death), and, as He became the Firstfruit from the dead (by the resurrection of that body), He defeated death and Satan (Hebrews 2:14-15). It was through this victory over death that He immediately raised the OT saints to new life (Matthew 27:52-53); those, since Adam, who had enjoyed Paradise, ascended to heaven with Christ where they abide in the presence of God in glorified bodies – bodies like unto that of the risen Lord! The full payment for their release had been made; although they had been held in a favorable place (in contrast to Hades), they were held captive until Christ rose from the dead, thereby sealing their release unto the Father.
It is because of Jesus’ full payment for the sins of humanity and His victory over death and Satan, that He ascended far above all heavens into the very presence of the Father! God’s eternal plan for the salvation of sinful men was complete, and the firstfruit of that salvation was now in the presence of their promised Savior and God. This is another glimpse into the majesty of Who Christ is and what He has accomplished; Paul has provided a solid portrayal of Christ before he launches into an explanation of the functioning of the Body of Christ – those who have placed their faith in Him and the victory that He has won.
11. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
Here is a delineation of some of the results from Christ giving gifts unto men: the New Covenant makes His salvation available to all men equally (the Jews and their traditions are no longer intermediaries), and the Holy Spirit was imparted to those who are in Christ, which leads to individuals being specifically enabled. The emphasis is not upon those who have received such gifting, rather, it is upon Christ having provided the ekklesia with those who are so gifted for a purpose. And, indeed, He gave the apostles, as well as the prophets, and the evangelists, and the shepherds and teachers (literal).48 To the Corinthians, Paul also dealt with this subject and indicated that there was an order to their bestowal: Also God did place these within the ekklesia: first apostles, second prophets, third teachers, after that powers, then gifts of healings, helps, administrations, kinds of languages (1 Corinthians 12:28, literal).49 A simple comparison of the two lists indicates that these are not intended to be exhaustive, but a presentation of some of the enabling that comes through the Holy Spirit. In our passage, God gave these as gifts, while in the Corinthian passage, God placed them – in both cases, their source is God, not man. It is generally accepted that the letter to the Corinthians was written about 5 years earlier than the letter to the Ephesians; it is also evident that the thrust of the two letters is quite different – the former being corrective in nature, while the latter is more instructive.50 God placing these gifts within the Body is more fitting for a corrective letter – it removes any thought of the gifting being done haphazardly, whereas giving is more instructive and shows God’s benevolence to His own.
What is clear from both passages is that not everyone bears all of the gifts presented, and it is God Who is the giver. When we understand that these are giftings from God given to individuals as He chooses, then we must also accept that we can do nothing to promote ourselves from one gift to another. God, Who knows all things, has apportioned to each one a gift for His glory, and we must determine to live in keeping with what God has ordained for us.
There are varieties of gifts and the same Spirit, and there are varieties of ministries and the same Lord; there are varieties of activities, now God is the same Who is working all things in every way, and to each one is given the evidence of the Spirit for the common good. For to the one through the Spirit is given the word of wisdom, and to another the word of knowledge according to the same Spirit; then to another faith in the same Spirit, and to another gifts of healing in the same Spirit, and to another works of power, and to another prophecy, and to another the discerning of spirits, and to someone else kinds of languages and to another the interpretation of languages; but the one and the same Spirit is working all these, Who is distributing individually to each one even as He is determining (1 Corinthians 12:4-11, literal).51 Without question, it is God Who determines the gifting that is needed, both individually and overall within the Body of Christ (the common good); it must be our resolve to faithfully live in a manner that is in keeping with how God has called and gifted us (Ephesians 4:1). It is also conceivable that our gifting may change depending upon the requirements of the situation in which we find ourselves; it is God Who has the bigger picture in view – we must remain faithful to Him so that we do not miss His leading.
It has also become clear that the gifting is not general, but, according to God’s determination, is given for a specific purpose – namely, the common good of the ekklesia. The giftings that are noted in our text are all geared toward growing the Body of Christ both spiritually and numerically, and we recognize that not every local expression of the ekklesia will necessarily have all of them, but we can be assured that what is needed will be there. What is important to note is that the gifting is imparted by God to individuals for the accomplishment of His purposes. Let’s consider each of those identified here.
Apostle – the Greek word (apostolos) means, one who is sent on a mission.52 We typically think first of the Lord’s twelve disciples as the Apostles, and, indeed, when Jesus chose the twelve, they were called Apostles (Luke 6:13). If we use this as the criteria for determining apostleship, then today these are the only twelve; Judas lost his position and, subsequently, Jesus called Paul to His work and ministry. The Scriptures give no indication that anyone else was called in this way. There are others in Scripture who are referred to as apostles, but they were always sent out by a group of Christians. For example, Barnabas is referred to as an apostle (Acts 14:14), but he was commissioned by the believers at Antioch, and not by a direct call from Jesus; depending on how you interpret 1 Thessalonians 2:6, Silas and Timothy could also be included as apostles, but once again, they were commissioned by others, not directly by the Lord. The names of the twelve Apostles will be inscribed in the twelve foundations of the New Jerusalem (Revelation 21:14), thereby limiting the Apostleship to twelve; there cannot be a multitude of Apostles. However, that has not deterred many from attempting to take on the mantle of Apostle; Paul addressed the problem of false apostles in his letter to the Corinthians (2 Corinthians 11:5-15), and the elder of the assembly in Ephesus is commended by the Lord Jesus for ferreting out those who claimed to be apostles (Revelation 2:2). Indeed, the Catholics contend that the Pope is a successor to the Apostle Peter (with great apostolic authority), the Mormons refer to their council of twelve leaders as apostles, and the New Apostolic Reformation consider their apostles to hold the highest authority within their local assemblies. Clearly, even before the canon of Scripture was closed, there were those who sought to assume this role, and then were properly discerned to be frauds. The role of Apostle carried great weight among the early believers since the Lord Jesus had specifically called each one, and there were those who sought that influence and prestige. Are there Apostles today? Clearly, there are those who may be “sent forth” by a group of believers, but that does not make them apostles after the manner of those who were chosen by the Lord; within this context, this is a closed gifting.
Prophet – “one who speaks forth … a proclaimer of a divine message.”53 Couched within this is the concept of proclaiming the truths of God, someone who unveils the Word of God but not necessarily new revelations. It is clear from 1 Corinthians 13:8 that a time will come when prophecies will cease – an indication that when the canon of Scripture was completed, special revelations would also be ended. 2 Peter 2:1 declares: “But there were false prophets also among the people, even as there shall be false teachers among you …”; it is interesting that the Lord did not parallel the historic false prophets with present false prophets but, instead, identified that we would experience false teachers. Evidently, a transition was taking place: from false prophets to false teachers; from those who would portray themselves as divinely inspired when they were not, to men who endeavor to twist the meaning of God’s Word. Are there prophets today? – not in the full sense of the word; we may have those who will speak forth the truth, but they will not claim to be speaking new revelation from God; if they make the claim, then they are not speaking forth truth from God. Those who claim to have a revelation from God have brought much error into the Flock. Many of the cults that lay claim to the name Christian, have come about through this means.
Evangelist – this is a “bringer of good tidings.”54 By definition, this would be someone who could be called an itinerant preacher of the Gospel, bearing the Good News everywhere that he went. As such, he would probably not hold the same responsibilities within his home assembly as the pastor and teacher (next in our consideration).
Pastor – in Greek this word is poimen, literally a “shepherd, one who tends herds or flocks (not merely one who feeds them).”55 The responsibilities of a shepherd are: 1) to watch for enemies trying to attack the sheep, 2) to defend the sheep, 3) to heal the wounded and sick, 4) to find and save lost or trapped sheep, and 5) to love them, sharing their lives and so earning their trust.56 It doesn’t take much contemplation to realize that most who call themselves “pastors” today fall far short of the work of a shepherd. Today we have redefined the enemies of our souls as friends of the faith, so that there is no longer a perceived need to be on the alert for those who were once considered to be enemies, and, in reality, still are. Healing is left to the professionals, whether medical or psychological, thereby freeing the shepherd from any responsibilities in this area. We have resurveyed the sheepfold to include the wild and rugged terrain where the sheep may become lost or trapped, so there is no need to seek those who are in trouble, for the widened sheepfold already includes them. We are all far too busy to have time to share our lives with anyone, and so the shepherd expects the sheep to fall into line because he is the shepherd, not because he has invested his life into theirs and has earned their trust. Today’s shepherd abuses Hebrews 13:17 that tells us: “Obey them that have the rule over you, and submit yourselves”; he uses the obey as a stick to keep his sheep in line. Although the word obey is a command, it does not simply demand blind obedience, but rather a submission that is based upon testing their message against God’s Word and finding it true (something that may take time). Vine’s says, “the obedience suggested is not by submission to authority, but resulting from persuasion.”57 This is no stick to keep the sheep in order; this speaks to the testing of the shepherd affirming that he is true to the Scriptures – the onus is on the “pastor” to be true to the Lord, not on others to bow in submission. “Pastor” is not an office that includes authority to which we are to submit; this is the gift of shepherding that comes from God, with no inherent authority.
Today the pastor is defined as “a Christian minister or priest in charge of a congregation,”58 which sounds more like the president of a company than a shepherd who must be found to be faithful to the Lord in all things. However, when you consider that most “pastors” don’t stay with a congregation for more than a few years, it is easy to understand why most of the responsibilities of a shepherd remain unfulfilled, to the detriment of the Flock. We have become very worldly-minded in how we govern a local body of believers. “Pastors” come and go, and yet they expect the people to obey them implicitly, even though they may make no effort to demonstrate their Biblical integrity. Elders are elected by the “membership” for a period of time, often without consideration being given to the Biblical qualifications for the role. We have resorted to a democratic form of government for the appointment of elders and the call of “pastors,” something that has no Biblical basis. We hold to our own traditions above the Word of God.
Teacher – There is no mystery here, didaskalos is a teacher. However, we are warned to be diligent and to be on the alert for false teachers (2 Peter 2:1) who are clearly not there to strengthen the Body of Christ. These are Satan’s counterfeits, who will proclaim things that we might like to hear (2 Timothy 4:3) and may even have a form of godliness (2 Timothy 3:2-5), but we are to be spiritually discerning and turn away from them. They may even be highly educated yet “never able to come to the knowledge [a full knowledge available only through Christ] of the truth” (2 Timothy 3:7).59 Today there are many well-educated men and women presenting their teachings on the radio, over TV, or through print, who may demonstrate a form of godliness, yet are entangled in a web of their own philosophies and are unable to understand the simple truths of Scripture. Consider their associations, for that will often betray their true position; “by their fruits ye shall know them” (Matthew 7:20). We must be alert, for there may be truth in their message, but it is for the error that they have added that we must turn away from them.
Take, for example, the book Historical Drift by Arnold Cook, former Canadian president of the Christian & Missionary Alliance Church, who received his doctorate from Fuller Seminary. In it, he makes the statement, “Doctrinally sound and morally pure – that’s what Christ was and is looking for.”60 That is a good statement and one with which we could heartily agree. He also observes that “standing for doctrinal truth will place us in situations where we will be perceived as breaking Christian unity,”61 and, once again, we would have to say, as we ponder the thrust of this comment, that this is clearly accurate. Yet in the midst of these good statements, he says, “Every Christian organization must balance its unswerving alignment with God’s revelation with its commitment to communication through relevance.”62 In other words, we must hold our commitment to the Word of God on equal balance with what we understand to be our relevance in the world; in essence, he promotes giving an objective reality (the Word of God) equal weight with a subjective determination as to what is relevant today. In addition to this, he has no hesitation in using the “sciences” of sociology and psychology, despite their humanistic foundation, as tools to assist in determining what a group of believers needs to do in order to remain relevant.63 This strange mixture of truth and error is so characteristic of Evangelical teachers today. We must be on guard at all times, and be prepared to turn aside from those who may say many very good things, but will also present many things that are contrary to sound doctrine: “For the time will come when they will not endure sound doctrine” (2 Timothy 4:3). We are told to “mark them which cause divisions and offences contrary to [alongside of] the doctrine which ye have learned; and avoid them” (Romans 16:17).64
12. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
We are now given three reasons for God providing such gifting to the Body of Christ (or three results that will be realized from them). The first, perfecting carries with it the thought of equipping or bringing to a place of complete preparedness.65 Later on in chapter six, Paul speaks of putting on the whole armor of God – these giftings (as apostles, prophets, etc.) were given by God to us (the faithful in Christ) so that we may become properly equipped, and that we may understand and be prepared to withstand the enemy. We may be the saints of God, but that is more a reflection of who we are in Christ than how we live from day-to-day; this perfecting involves a process over time – one that will be completed when we are with Jesus. We are challenged to seek those things that are above (Colossians 3:1), to resist the devil (James 4:7), to hold fast to that which is good (1 Thessalonians 5:21; 2 Timothy 1:13), and to fight the good fight of faith (1 Timothy 6:12). Our life with Christ is not a walk in the park; it is a conflict – there are challenges to face and an enemy for whom to be on the alert. Our walk with Christ through this life is to be characterized by growth, a deliberate, upward progression – not an instantaneous arrival (Colossians 1:10; 2 Peter 3:18; Romans 7).
Again, we are faced with the reality that we must adhere to the Word of God over everything else that might beckon us. Unlike Arnold Cook, who advocates balancing the Word of God and social relevancy, we must be prepared to stand upon God’s unalterable Word whether we are deemed to be relevant or old-fashioned, accepting of others or narrow-minded. God has not called us to win a popularity contest within the Evangelical community; He has called us to be salt and light in a decaying and darkening world, whether that is within a godless context or a so-called “Christian” one. There will be no perfecting of the saints if we compromise the truths of Scripture; indeed, we live among a people who profess Christianity but are “never able to come to the knowledge of the truth” (2 Timothy 3:7).
Secondly, God has provided these gifts to the Body of Christ for the work of the ministry. The word work carries the idea of employment, that which occupies our time, what we do.66 The Greek word translated as ministry bears the root from which we get our word deacon, but there is no definite article in the Greek to make this the ministry – it is the work of ministry.67 This is not an ecclesiastical function (as the ministry might suggest), but merely a day-by-day attending to the ordinary needs of those about us. The Christian life is not about great exploits of grandeur carried out by learned men of great renown; it is each one of us doing our small part to be an encouragement and challenge to those about us, and bearing the cross of Christ with integrity before mankind (Matthew 10:42). Therefore, ministry is not limited to the work that is carried out by the elders and deacons within the local Body of Christ, but is the work that is undertaken by every member of the Body. Jesus taught that there is no positional authority within His ekklesia, simply differing functions and roles: “But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister [diakonos, deacon]: And whosoever of you will be the chiefest, shall be servant [doulos, slave] of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mark 10:42-45).68 The Lord Jesus lived His life as an example to us – a life of ministry, of serving sinful mankind even though He was their Creator! What humility, what service! Each of us has been given an area of work that we must not evaluate as to whether it is great or small; we must simply strive to walk worthy of the calling that we have received, through the enabling of the indwelling Spirit of God.
The final reason, or result cited, is the edifying of the body of Christ; the gifting has been given to build the Body of Christ up.
There is neither idleness nor stagnation indicated in these three results. Although each of these will stand alone, there is also a progression. First, there is a foundation of individual equipping, followed by work that makes use of that equipping, and finally, a general growth of the Body of Christ. God is not content to have us profess faith and then nothing (which seems to be the attitude of many Evangelicals); rather, He desires that we grow and mature in our understanding of His Word, and He has said so. “For when for the time [that has past] ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat [solid food]. For every one that useth milk is unskilful in [unacquainted with] the word of righteousness: for he is a babe. But strong meat [solid food] belongeth to them that are of full age [mature], even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12-14).69 God is not satisfied with simply a barren belief; milk is fine for its intended use, but it must result in growth and development so that more solid foods can be handled. The word unskillful carries the thought of a lack of experience, or of being ignorant, something that is to be expected of a baby; however, someone who remains as a baby, and does not grow, has a serious problem. Nevertheless, among Evangelicals, there is a great tolerance for such (spiritually speaking). In fact, it seems that there has been a general backward trend within the average Evangelical, an increasing sense of being unsure of anything spiritual, and this is largely due to a neglect of our God-given responsibility to test everything by the Word of God (Matthew 24:4-5; 1 Thessalonians 5:21; 1 John 4:1). Evangelicals have lost their spiritual teeth, and are trying to receive spiritual nourishment from what is meant for an infant. There has been a massive capitulation to the professional theologians/preachers, and a failure to recall that the things of the Spirit of God are spiritually discerned (1 Corinthians 2:14) and cannot be understood merely by training the intellect (2 Timothy 3:7) – this is one of the many errors into which Evangelicals have fallen.
Hebrews 5:14 speaks of “those who by reason of use have their senses exercised to discern both good and evil.” Use expresses a continual practice and exercise resulting in the formation of habits; senses refers to the faculty of perception and understanding and, within this context, it is spiritual; exercised does not refer to the process but to having become trained and self-disciplined – the product of the practice and exercise.70 Those who have gone from milk to solid food are continually exercising their minds so that they will be spiritually perceptive and alert to what is taking place around them. They will be constantly growing in their relationship with the Lord and yielding to the abiding Spirit so that their discernment is sharp. Average Evangelicals today cannot stomach solid food; they are content to sit idly by and accept the homilies of the so-called experts as being truth; they have cast God’s protective armor aside in favor of an open acceptance of everyone – including those against whom we are to be on guard. Anyone who exercises Biblical discernment is often considered to be a troublemaker, and a narrow-minded pessimist who always sees the glass as being half-empty. Jesus said, “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets” (Luke 6:26).
The reason for this alertness and discernment is so that we may be able to distinguish between good and evil. In Greek, the words for good and evil are kalos (good) and kakos (evil).71 The words are very similar – with only a one letter difference; someone who was not discerning and alert might easily confuse them. This is exactly the problem among Evangelicals today – there is a blurring of the difference between good and evil; they have grown weary of being vigilant and have expanded their definition of what is good and acceptable. I am reminded of the word of the Lord to Ezekiel: “Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: If when he seeth the sword come upon the land, he blow the trumpet, and warn the people; Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand. So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me” (Ezekiel 33:2-7).
Evangelicals today have arranged to make the role of the watchman obsolete by removing the list of enemies for whom we are to be on the alert. The Lord set Ezekiel as a watchman for Israel, and his responsibility was to hear the word of the Lord and warn the people. Today we have the Word of God that is filled with many warnings and calls for discernment, yet, like Israel of old, Evangelical ears and eyes have been closed to the truth. Jesus said, “Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive [Isaiah 6:9]: For this people’s heart is waxed gross [dull or insensitive], and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them” (Matthew 13:13-15).72 The Lord told Ezekiel that there would be a lack of interest in the things of God: “Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house” (Ezekiel 12:2). This is God’s description of His chosen people, Israel; likewise, this is an apt description of Evangelicals today – they hold in their hands the very words of God, yet, as they read the words, their minds are closed to its meaning. Their hearts have become insensitive (waxed gross) and they have closed their eyes and ears to God’s truth; to such, the Lord will send a delusion so that they will believe lies (2 Thessalonians 2:10-11). “Now the Spirit speaketh expressly, that in the latter times some shall depart [become apostate] from the faith, giving heed to seducing [deceiving] spirits, and doctrines of devils; Speaking lies in hypocrisy [the hypocrisy will be that to them the lies will be the truth!]; having their conscience seared with a hot iron” (1 Timothy 4:1-2).73 Interestingly, shall depart (become apostate) is in the indicative mood: this is a statement of fact from the Lord that some will turn away from the faith! One of the lies that the Evangelicals have been deceived into believing is that you cannot lose your salvation; this is a lie that is made to appear to be a Biblical truth – many seek to support it with Scriptures that they do not understand, or have molded to fit their theology.
When we think of the Body of Christ being edified, we must bring to mind our calling by God to a life of holiness. God has not changed. If the path that we walk now is different from when we first committed ourselves to the Lord, then one of two things is evident: we were wrong before and we have grown in our walk on the Lord’s way, or we are wrong now and have departed from His way. Paul clarified our responsibility: You must be examining yourselves, if you are in the faith; you must be testing yourselves (2 Corinthians 13:5a, literal).74 Placing the first part of this into our typical English if-then format, we have: if you are in the faith, then you must be examining yourselves. In other words, everyone who is in Christ (in the faith) is to be continually carrying out an examination of how he is thinking and living – we are to be ever on the alert! Paul then tells us how this is to be carried out: by testing yourselves. Testing (dokimazo) means to determine the purity, or authenticity, of what is being examined; its literal application describes the tests that are made on metals (like silver and gold) to ascertain their quality (assay).75 Within our context, it also carries with it the anticipation of approval; if we are in the faith, then we are living in obedience to the Lord, and the Spirit of God is abiding within us – a strong basis to be found true. The standard for our testing can only be the Word of God, which means that we must have a good and growing understanding of the Scriptures – not theology! Most preachers proclaim the Scriptures in keeping with the theology that they have learned, rather than teaching the Word of God that they have studied. For this reason, they can spend a lifetime in the Bible and never come to understand what God desires and requires of them; theology will cloud God’s truth, but God’s truth will dispel the need for theology.
13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
Once again, we must keep in mind the context of the passage within which we find this note on unity – it is the oneness that we have in God, not a oneness of our own making. What is missed in the translation here is the subjunctive mood of the verb translated as come, which makes this a possibility but not necessarily a certainty: until we should all come into the unity of the faith.76 If we recall from verse 3, we are to make every effort (endeavoring) to maintain, or guard, the unity of the Spirit; Jude 3 affirms that we are to contend for the faith that was once delivered to the saints. Such contending is a product of the edification of the Body of Christ – a natural flow from what has just come before. The fruit of the perfecting, working and edifying (v. 12) is being unfolded here: so that we might all come to that which is outlined in this verse. Since this is outlining our focus for living the Christian life, we would do well to endeavor to understand these truths.
Through the gifting that God has given to the Body of Christ, comes a growth and maturity that will see us all united in one faith (Ephesians 4:5). However, the all (in our verse) does not mean all of mankind – we must not lose sight of the context of this passage. There is no unification of all religions here, no coming together of all faiths into one great and grand unity; this is applicable only to the Body of Christ; only to those who are in Christ! This will not include those who are doing great exploits in the name of Christ, but who neither know Him nor are known by Him (Matthew 7:21-23). The focus of this unity is Christ; it is only through Him that we have access to this unity, and it is only through continuing in the faith once-given that we will remain as part of this unified Body of Christ (Colossians 1:21-23a).
12. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
We are now given three reasons for God providing such gifting to the Body of Christ (or three results that will be realized from them). The first, perfecting carries with it the thought of equipping or bringing to a place of complete preparedness.65 Later on in chapter six, Paul speaks of putting on the whole armor of God – these giftings (as apostles, prophets, etc.) were given by God to us (the faithful in Christ) so that we may become properly equipped, and that we may understand and be prepared to withstand the enemy. We may be the saints of God, but that is more a reflection of who we are in Christ than how we live from day-to-day; this perfecting involves a process over time – one that will be completed when we are with Jesus. We are challenged to seek those things that are above (Colossians 3:1), to resist the devil (James 4:7), to hold fast to that which is good (1 Thessalonians 5:21; 2 Timothy 1:13), and to fight the good fight of faith (1 Timothy 6:12). Our life with Christ is not a walk in the park; it is a conflict – there are challenges to face and an enemy for whom to be on the alert. Our walk with Christ through this life is to be characterized by growth, a deliberate, upward progression – not an instantaneous arrival (Colossians 1:10; 2 Peter 3:18; Romans 7).
Again, we are faced with the reality that we must adhere to the Word of God over everything else that might beckon us. Unlike Arnold Cook, who advocates balancing the Word of God and social relevancy, we must be prepared to stand upon God’s unalterable Word whether we are deemed to be relevant or old-fashioned, accepting of others or narrow-minded. God has not called us to win a popularity contest within the Evangelical community; He has called us to be salt and light in a decaying and darkening world, whether that is within a godless context or a so-called “Christian” one. There will be no perfecting of the saints if we compromise the truths of Scripture; indeed, we live among a people who profess Christianity but are “never able to come to the knowledge of the truth” (2 Timothy 3:7).
Secondly, God has provided these gifts to the Body of Christ for the work of the ministry. The word work carries the idea of employment, that which occupies our time, what we do.66 The Greek word translated as ministry bears the root from which we get our word deacon, but there is no definite article in the Greek to make this the ministry – it is the work of ministry.67 This is not an ecclesiastical function (as the ministry might suggest), but merely a day-by-day attending to the ordinary needs of those about us. The Christian life is not about great exploits of grandeur carried out by learned men of great renown; it is each one of us doing our small part to be an encouragement and challenge to those about us, and bearing the cross of Christ with integrity before mankind (Matthew 10:42). Therefore, ministry is not limited to the work that is carried out by the elders and deacons within the local Body of Christ, but is the work that is undertaken by every member of the Body. Jesus taught that there is no positional authority within His ekklesia, simply differing functions and roles: “But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister [diakonos, deacon]: And whosoever of you will be the chiefest, shall be servant [doulos, slave] of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mark 10:42-45).68 The Lord Jesus lived His life as an example to us – a life of ministry, of serving sinful mankind even though He was their Creator! What humility, what service! Each of us has been given an area of work that we must not evaluate as to whether it is great or small; we must simply strive to walk worthy of the calling that we have received, through the enabling of the indwelling Spirit of God.
The final reason, or result cited, is the edifying of the body of Christ; the gifting has been given to build the Body of Christ up.
There is neither idleness nor stagnation indicated in these three results. Although each of these will stand alone, there is also a progression. First, there is a foundation of individual equipping, followed by work that makes use of that equipping, and finally, a general growth of the Body of Christ. God is not content to have us profess faith and then nothing (which seems to be the attitude of many Evangelicals); rather, He desires that we grow and mature in our understanding of His Word, and He has said so. “For when for the time [that has past] ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat [solid food]. For every one that useth milk is unskilful in [unacquainted with] the word of righteousness: for he is a babe. But strong meat [solid food] belongeth to them that are of full age [mature], even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12-14).69 God is not satisfied with simply a barren belief; milk is fine for its intended use, but it must result in growth and development so that more solid foods can be handled. The word unskillful carries the thought of a lack of experience, or of being ignorant, something that is to be expected of a baby; however, someone who remains as a baby, and does not grow, has a serious problem. Nevertheless, among Evangelicals, there is a great tolerance for such (spiritually speaking). In fact, it seems that there has been a general backward trend within the average Evangelical, an increasing sense of being unsure of anything spiritual, and this is largely due to a neglect of our God-given responsibility to test everything by the Word of God (Matthew 24:4-5; 1 Thessalonians 5:21; 1 John 4:1). Evangelicals have lost their spiritual teeth, and are trying to receive spiritual nourishment from what is meant for an infant. There has been a massive capitulation to the professional theologians/preachers, and a failure to recall that the things of the Spirit of God are spiritually discerned (1 Corinthians 2:14) and cannot be understood merely by training the intellect (2 Timothy 3:7) – this is one of the many errors into which Evangelicals have fallen.
Hebrews 5:14 speaks of “those who by reason of use have their senses exercised to discern both good and evil.” Use expresses a continual practice and exercise resulting in the formation of habits; senses refers to the faculty of perception and understanding and, within this context, it is spiritual; exercised does not refer to the process but to having become trained and self-disciplined – the product of the practice and exercise.70 Those who have gone from milk to solid food are continually exercising their minds so that they will be spiritually perceptive and alert to what is taking place around them. They will be constantly growing in their relationship with the Lord and yielding to the abiding Spirit so that their discernment is sharp. Average Evangelicals today cannot stomach solid food; they are content to sit idly by and accept the homilies of the so-called experts as being truth; they have cast God’s protective armor aside in favor of an open acceptance of everyone – including those against whom we are to be on guard. Anyone who exercises Biblical discernment is often considered to be a troublemaker, and a narrow-minded pessimist who always sees the glass as being half-empty. Jesus said, “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets” (Luke 6:26).
The reason for this alertness and discernment is so that we may be able to distinguish between good and evil. In Greek, the words for good and evil are kalos (good) and kakos (evil).71 The words are very similar – with only a one letter difference; someone who was not discerning and alert might easily confuse them. This is exactly the problem among Evangelicals today – there is a blurring of the difference between good and evil; they have grown weary of being vigilant and have expanded their definition of what is good and acceptable. I am reminded of the word of the Lord to Ezekiel: “Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: If when he seeth the sword come upon the land, he blow the trumpet, and warn the people; Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand. So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me” (Ezekiel 33:2-7).
Evangelicals today have arranged to make the role of the watchman obsolete by removing the list of enemies for whom we are to be on the alert. The Lord set Ezekiel as a watchman for Israel, and his responsibility was to hear the word of the Lord and warn the people. Today we have the Word of God that is filled with many warnings and calls for discernment, yet, like Israel of old, Evangelical ears and eyes have been closed to the truth. Jesus said, “Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive [Isaiah 6:9]: For this people’s heart is waxed gross [dull or insensitive], and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them” (Matthew 13:13-15).72 The Lord told Ezekiel that there would be a lack of interest in the things of God: “Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house” (Ezekiel 12:2). This is God’s description of His chosen people, Israel; likewise, this is an apt description of Evangelicals today – they hold in their hands the very words of God, yet, as they read the words, their minds are closed to its meaning. Their hearts have become insensitive (waxed gross) and they have closed their eyes and ears to God’s truth; to such, the Lord will send a delusion so that they will believe lies (2 Thessalonians 2:10-11). “Now the Spirit speaketh expressly, that in the latter times some shall depart [become apostate] from the faith, giving heed to seducing [deceiving] spirits, and doctrines of devils; Speaking lies in hypocrisy [the hypocrisy will be that to them the lies will be the truth!]; having their conscience seared with a hot iron” (1 Timothy 4:1-2).73 Interestingly, shall depart (become apostate) is in the indicative mood: this is a statement of fact from the Lord that some will turn away from the faith! One of the lies that the Evangelicals have been deceived into believing is that you cannot lose your salvation; this is a lie that is made to appear to be a Biblical truth – many seek to support it with Scriptures that they do not understand, or have molded to fit their theology.
When we think of the Body of Christ being edified, we must bring to mind our calling by God to a life of holiness. God has not changed. If the path that we walk now is different from when we first committed ourselves to the Lord, then one of two things is evident: we were wrong before and we have grown in our walk on the Lord’s way, or we are wrong now and have departed from His way. Paul clarified our responsibility: You must be examining yourselves, if you are in the faith; you must be testing yourselves (2 Corinthians 13:5a, literal).74 Placing the first part of this into our typical English if-then format, we have: if you are in the faith, then you must be examining yourselves. In other words, everyone who is in Christ (in the faith) is to be continually carrying out an examination of how he is thinking and living – we are to be ever on the alert! Paul then tells us how this is to be carried out: by testing yourselves. Testing (dokimazo) means to determine the purity, or authenticity, of what is being examined; its literal application describes the tests that are made on metals (like silver and gold) to ascertain their quality (assay).75 Within our context, it also carries with it the anticipation of approval; if we are in the faith, then we are living in obedience to the Lord, and the Spirit of God is abiding within us – a strong basis to be found true. The standard for our testing can only be the Word of God, which means that we must have a good and growing understanding of the Scriptures – not theology! Most preachers proclaim the Scriptures in keeping with the theology that they have learned, rather than teaching the Word of God that they have studied. For this reason, they can spend a lifetime in the Bible and never come to understand what God desires and requires of them; theology will cloud God’s truth, but God’s truth will dispel the need for theology.
13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
Once again, we must keep in mind the context of the passage within which we find this note on unity – it is the oneness that we have in God, not a oneness of our own making. What is missed in the translation here is the subjunctive mood of the verb translated as come, which makes this a possibility but not necessarily a certainty: until we should all come into the unity of the faith.76 If we recall from verse 3, we are to make every effort (endeavoring) to maintain, or guard, the unity of the Spirit; Jude 3 affirms that we are to contend for the faith that was once delivered to the saints. Such contending is a product of the edification of the Body of Christ – a natural flow from what has just come before. The fruit of the perfecting, working and edifying (v. 12) is being unfolded here: so that we might all come to that which is outlined in this verse. Since this is outlining our focus for living the Christian life, we would do well to endeavor to understand these truths.
Through the gifting that God has given to the Body of Christ, comes a growth and maturity that will see us all united in one faith (Ephesians 4:5). However, the all (in our verse) does not mean all of mankind – we must not lose sight of the context of this passage. There is no unification of all religions here, no coming together of all faiths into one great and grand unity; this is applicable only to the Body of Christ; only to those who are in Christ! This will not include those who are doing great exploits in the name of Christ, but who neither know Him nor are known by Him (Matthew 7:21-23). The focus of this unity is Christ; it is only through Him that we have access to this unity, and it is only through continuing in the faith once-given that we will remain as part of this unified Body of Christ (Colossians 1:21-23a).
Colson and Neuhaus together
Among Evangelicals, there is a broad movement that seeks to place the emphasis on the unity rather than on the faith; it is the faith that includes the unity to which Paul refers. By placing the emphasis on unity, there is a general shift away from sound teaching to a more positive, less offensive message – an all-out effort to attain unto unity, but alas, they have lost the faith without realizing it! They have arrived at a unity, but not the unity of the Spirit that we are to guard; theirs is an effort to extend the sheepfold of the Savior in order to include the very enemies of our souls. It is not popular to check fruit, yet our Lord admonished us to be attentive lest we be devoured by wolves masquerading as sheep. The only way to discern the difference between a sheep and a fake-sheep is to be sensitive to the Spirit of God, and observe their words and ways, so that we may “by reason of use have [our] senses [vigorously] exercised to discern both good and evil” (Hebrews 5:14).
Contemplation of the push today toward a massive coming together of all religions confirms that the focus is clearly on unity, and the faith involved is different – it is not Biblical. Consider Colson’s Evangelicals and Catholics Together; great emphasis was placed upon the common features of the faith to which Evangelicals hold compared to that held by Catholics. There is a desire to overstate those common elements and downplay the differences. Interestingly, Colson makes no effort to hide this fact: “True unity is not sought by pretending that there are no differences … but by recognizing and respecting those differences, while focusing on the great orthodox truths all Christians share” (emphasis added).77 Although he criticizes the Ecumenical bodies for ignoring the doctrinal differences, he acknowledges them and then spends all of his time fixated on the commonalities – however, the result is exactly the same: ignoring the differences (as Colson did) is the same as pretending that they don’t exist – there is no apparent difference, it is just semantics.
Contemplation of the push today toward a massive coming together of all religions confirms that the focus is clearly on unity, and the faith involved is different – it is not Biblical. Consider Colson’s Evangelicals and Catholics Together; great emphasis was placed upon the common features of the faith to which Evangelicals hold compared to that held by Catholics. There is a desire to overstate those common elements and downplay the differences. Interestingly, Colson makes no effort to hide this fact: “True unity is not sought by pretending that there are no differences … but by recognizing and respecting those differences, while focusing on the great orthodox truths all Christians share” (emphasis added).77 Although he criticizes the Ecumenical bodies for ignoring the doctrinal differences, he acknowledges them and then spends all of his time fixated on the commonalities – however, the result is exactly the same: ignoring the differences (as Colson did) is the same as pretending that they don’t exist – there is no apparent difference, it is just semantics.
Franklin Graham - Sean Hannity
In an April 5 appearance on the Hannity & Colmes Show on the Fox News television network, Franklin Graham was asked this question by Sean Hannity (who is Roman Catholic): “Let me ask you this, what are some of the disagreements … between, say, Catholicism and Evangelical Christians? Or is it just more that you agree on than disagree on?” Graham replied, “Well, there are a lot of doctrinal issues that we disagree on. But the things that we do agree on are the cross, that Jesus Christ was the son of the living God who went to the cross, took our sins, died on that cross, was buried on the third day, according to the scriptures, rose again. And this is the essence. This is what we agree on and we can work together on and can build on” (emphasis added).78
We find the same emphasis on unity coming from the Catholic Church as it endeavors to become the controlling church of the 21st century: “In 2001, Lutherans and Roman Catholics invited the Methodists and Reformed to a consultation on the theme ‘Unity in Faith * The Joint Declaration on the Doctrine of Justification [JDDJ] in a Wider Ecumenical Context.’ At this forum the question was raised how other Christian world communions could relate to the agreements reached in the JDDJ. Currently the World Methodist Council is preparing a theologically substantiated affirmation of the JDDJ” (errors in the original).79 There is a general movement today to return to the Roman Catholic Church and a desire to undo the work of the Reformation. However, if you consider the Reformation carefully, it really was not a cleansing from the errors of the Catholic Church. For the most part, the Reformation movement retained much of Catholic tradition and doctrine; although they were forced to separate from the Church to a certain extent (since Luther was excommunicated80), they did not remove themselves from all of its errors. For example, “The Council of Trent [a Roman Catholic Council] solemnly defined that there are seven sacraments of the New Law … Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Orders, and Matrimony.”81 Although most Reformation churches do not hold to all of these, the Free Reformed Church, for instance, still holds to two sacraments: namely, baptism and the Lord’s Supper (what the Catholics call Holy Eucharist). Most notably, they refer to them as being sacraments, not ordinances like the Baptist and Evangelical movements. The difference is that a sacrament is a means of God bestowing grace upon the participant; an ordinance is simply something that is done because it is prescribed, not that it holds spiritual merit in and of itself. “To us [the Free Reformed Church] the sacraments are means of grace having a real although not an automatic efficacy.”82 Even today, the root of Catholic tradition remains alive and well within the Reformation churches – that which the Reformers did not leave behind when they were forced to separate from the Roman Catholic Church.
In our minds, we often associate the Reformation with a resurgence of true Biblical faith, yet there were believers who held to the true faith of God all through this time, and who were persecuted equally by the Protestant Reformers and the Catholics. Therefore, it should not come as a surprise that those who never truly departed from the Catholic faith should return to it, particularly at a time when apostasy has made their eyes dim and their hearts callous to the faith that was once delivered to the saints (Jude 3). We must be alert to the subtleties of the enemy who seeks to soften our guard against his wiles, and have us fail to “keep the unity of the Spirit” (Ephesians 4:3).
We now come to a second aspect of our goal; along with the unity of the faith is the knowledge of the Son of God – the intent is for us to come to a precise and correct, or full, knowledge of Jesus Christ.83 Through the proper expression of the gifts that God has given, will come an accurate and increasing understanding of Who Jesus is – another area of failure among many Evangelicals today. Although they retain much of the traditional teaching that they have inherited from generations past, it has become merely head-knowledge (theory) with no impact evident in their daily living. James says, “shew me thy faith without thy works, and I will shew thee my faith by my works” (James 2:18); he goes on to say that faith without works is dead (v. 20). So then, modern Evangelicals who look like the world are, according to the Spirit of God through James, spiritually dead! All of their rhetoric about “it’s what’s in the heart that matters” is really a mask behind which they endeavor to hide their spiritual nakedness. With all of their learning, they have failed to come to that precise and correct knowledge of Jesus: … they are always learning and never having the ability to come unto the full knowledge of the truth (2 Timothy 3:7, literal).84
We read in 2 Thessalonians 2:1-3 – “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand [is now present or has already arrived]. Let no man deceive you by any means: for that day shall not come, except there come a falling away [apostasia, apostasy] first, and that man of sin [the Antichrist] be revealed, the son of perdition.”85 We might like to think that the falling away, or apostasy, spoken of here will be those who have not truly been Christians – those professors of faith who never really came to that full knowledge of Jesus, even if we could not tell the difference. Yet to fall away from, or forsake, a belief, means that you must have held that believe first; we understand that someone cannot forsake a life of crime unless they have actually been living it; saying that one is a criminal, but never doing anything illegal, doesn’t count. Yet for some reason, we like to think that those who fall away, or apostatize, will be those who claimed to be righteous but never really were. Second Peter 2:20-21 speaks to this: “For if after they have escaped [been freed from] the pollutions of the world through the knowledge [a full knowledge] of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known [that full knowledge] the way of righteousness, than, after they have known it [full knowledge], to turn from the holy commandment delivered unto them.”86 The many admonitions in Scripture to be diligent are there for a reason – we must be alert, we must hold fast to that which is good (1 Thessalonians 5:21; 2 Timothy 1:13) lest we should be lured away and become part of the great movement into apostasy.
Here is a third part of this goal – we are to become a perfect man. Perfect is defined as “wanting nothing necessary to completeness.”87 This is not a “that’s perfect, but …” situation – it is complete, finished without anything to be added for improvement. The product of the working of the gifting given to those within the Body of Christ is to be our completeness in Christ someday. But once again, the admonitions of Scripture are there for a reason – we must not simply sit idly with the attitude that one day we will be perfect; spiritual growth is to be our lifelong project here on this earth (1 Peter 2:2), so that we may be able to stand against the enemy of our souls (Ephesians 6:10-11). We are the targets of Satan, and not idle spectators, who need to wear the protection of the Lord, (1 Peter 5:8; Ephesians 6:11). “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy” (1 Peter 4:12-13). If our life is free of trials, perhaps we have only deluded ourselves into thinking that we are bound for heaven. “… My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?” (Hebrews 12:5-7). Most people would acknowledge the necessity of discipline in the lives of children, yet as adults it seems that we like to think that life should suddenly be free of problems. Even though we might accept the fact that we are not perfect before our fellow man (let alone before God), we chafe when things go wrong, and, rather than looking for God’s hand in our lives, we look for the easy way out. Hebrews 12:11 says: “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised [to exercise self-control] thereby.”88 If we permit the Lord to work in us through our trials, then there will be growth in our walk with Him so that we will increasingly live in keeping with God’s holy calling on our lives.
Jesus declared: “he that taketh not his cross, and followeth after me, is not worthy of me” (Matthew 10:38); again: “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matthew 16:24). We do not hear much today about the cross that Jesus called us to bear; many would find that offensive and unduly negative (to our self-esteem, if nothing else). We hear more that God “loves you and offers a wonderful plan for your life.”89 This feeds our desire to live a life of ease – pain-free and trouble-free; it is more in keeping with today’s premise that we must only present a positive message. This positive-only message has deluded many into believing that, by becoming a Christian, they have embarked upon a life of ease, when, in reality, they should be warned that they are about to come under attack and there are no prisoners – it is a fight to the finish.
For many Evangelicals, entrance into the Christian life has been reduced to praying a prayer and you are on your way to heaven. Yet Jesus, the One Who is the only way to heaven by means of His sacrifice on the cross, said to count the cost before you commit to becoming His disciple (Luke 14:26-33). There is a cost; our commitment to Jesus is to be greater than any earthy relationship that we might have, and we can expect to suffer persecution as we seek to follow in His steps. Since Jesus said, “Count the cost,” why do we not hear about this today? The cross that Jesus calls us to bear has been removed from the Gospel message, and so the message has become something other than the Gospel from God. Inasmuch as most who call themselves Christians today are either ignorant of Jesus’ call to take up the cross, or they simply have no desire to shoulder it, they are not worthy of Christ (according to Jesus’ own words, Matthew 10:38). The Scripture makes it clear that if we live Biblically, then there is a cross to bear – “all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12). There is a burgeoning façade of Christianity today, a phenomenal growth of a shallow, pseudo-Christianity that is declared by its promoters to be a mighty revival in the Church! However, the average Evangelical has been duped; they fail to recognize that the faith of the Lord Jesus Christ has been corrupted in order to make it acceptable to the masses. We must not shrink from persecution, and we must ensure that the armor of God is in place and that our faith stands on the unalterable Word of God. Jesus said, “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake” (Matthew 5:11). This is not a persecution that comes because of our faulty living, but something that falls upon us as we endeavor, by the enablement of the Spirit of God, to live a godly life before our fellow man.
We must not forget that most of the persecution that Jesus faced during His earthly ministry came from the religious Jews. He was not persecuted by the Romans; in fact, Pilate endeavored to get the religious Jews to see that Jesus was not worthy of death; the average Jew had, just days earlier, tried to make Him their King (John 12:12-13). It was the religious elite, the Pharisees, Sadducees and the scribes – those who spent their lives reading and studying the Scriptures, those who saw themselves as being righteous, who brought persecution upon Jesus’ head. These self-righteous ones kept the Law with great flourish and gave careful attention to each minute detail, yet they received Jesus’ condemnation because they had lost sight of the spirit of the Law that included justice, mercy, and faith. Today the religious elite of the Evangelical movement have done the exact opposite: they are enamored with God’s mercy, His grace and, above all, His love, yet they have lost sight of the necessity of walking in a manner worthy of the holy calling of God. The Pharisees made righteousness a matter of keeping the smallest details of the Law, rather than teaching the holiness of God and His mercy as demonstrated through the sacrificial system of the Law, and thereby they made access to God a burden that was too large for anyone to bear. Listen carefully to Jesus’ words to the Pharisees: “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone” (Matthew 23:23). Jesus did not condemn the Pharisees for carefully keeping the details of the law, but for failing to keep the whole Law that included justice, mercy and faith; they omitted the part of the message that dealt with the heart and, through faith, could bring spiritual life. Today, Evangelicals major on God’s love, mercy and grace, thereby making access to God appear to be as easy as saying a few words at a time of emotional vulnerability, and then declaring that to bring an eternal surety. This is a subjective focus on the heart where the only criteria to being a Christian is to say that you’ve prayed a prayer; spiritual growth and holiness of living are completely subjective, and are relegated to the shelf of “non-essential” issues that are not discussed. Whereas the Pharisees and their cohorts kept an external façade of religiosity and ignored the weightier heart issues, today there is an internal pretense of attending to the heart issues while completely ignoring the working out of faith. Jesus’ judgment is clear: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:21-23). As long as we think that it’s only what’s in the heart that matters, we remain under a delusion that the heart can be right with God without there being any external evidence. It is clear that Jesus requires more from us than simply a mental nod, and then we are free to go on our way. “And hereby we do know that we know him, if we keep his commandments” (1 John 2:3); “for this is the love of God, that we keep his commandments” (1 John 5:3; cp. John 14:15). Probably the most common error among Evangelicals today is to ignore God’s command to separate from error (2 Corinthians 6:14-18) – from those who propagate error (Romans 16:17-18), and from associating with those who will not separate from those who propagate error (2 Thessalonians 3:6). If we have saving faith in the Lord Jesus Christ, then we have been called to holiness and purity (1 Peter 1:15), and this is to be demonstrated through how we live our lives: in obedience to the Lord’s commands!
Consider Paul’s charge to Timothy: “Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure” (1 Timothy 5:22). This is a series of three commands: 1) do not be quick to appoint someone to a ministry (looking back to 1 Timothy 4:14); 2) do not join together, or fellowship, with those who are in error (thereby becoming party to their error); 3) carefully guard, or keep, your purity. The Greek word for keep is the same as that used in Ephesians 4:3, where we are told to guard carefully the unity of the Spirit.90 The Greek word translated as pure shares the same root as that from which we get our word saint; there is to be a setting apart unto holiness. Contained within these two verses (Ephesians 4:3 and 1 Timothy 5:22) is the Biblical antidote to much of modern Evangelical thinking: through the power of the Spirit of God, we are to live a life of purity (obedience!), and as we do so, we will discover that we are also carefully guarding the unity of the Spirit of God. The unity of the Spirit is a present reality; a pure life will give evidence to the presence of the Spirit of God and our abiding in Christ (John 15). Pursuing unity after the fashion of Chuck Colson, Billy Graham, James Dobson, et al, only leads to sin; they sought for unity with those who had no part in the faith – the faith that we are called to defend, not compromise (Jude 3). The Lord’s command is that we separate from these who promote error, not join with them. By not giving careful attention to the doctrines that they teach, many of today’s Evangelical leaders have lost the saving element of the Gospel, and hold empty words that appeal to the desires of the masses – words that contain death, not life. These men proclaim their messages loudly and widely, but, like Samson of old, they are not aware that the Lord is not with them (Judges 16:20).
We now have a description of what that “perfect man” is to be – the measure of the stature of the fulness of Christ. Gifting has been given to the Body of Christ so that we may all come unto a measure of maturity of the fullness of Christ, or, more plainly, the goal is to become like Christ.91 First John 3:2 says, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” The fullness of Christ will be realized when we shall be like Him. In our finite limitations, can we comprehend this? Not really.
We find the same emphasis on unity coming from the Catholic Church as it endeavors to become the controlling church of the 21st century: “In 2001, Lutherans and Roman Catholics invited the Methodists and Reformed to a consultation on the theme ‘Unity in Faith * The Joint Declaration on the Doctrine of Justification [JDDJ] in a Wider Ecumenical Context.’ At this forum the question was raised how other Christian world communions could relate to the agreements reached in the JDDJ. Currently the World Methodist Council is preparing a theologically substantiated affirmation of the JDDJ” (errors in the original).79 There is a general movement today to return to the Roman Catholic Church and a desire to undo the work of the Reformation. However, if you consider the Reformation carefully, it really was not a cleansing from the errors of the Catholic Church. For the most part, the Reformation movement retained much of Catholic tradition and doctrine; although they were forced to separate from the Church to a certain extent (since Luther was excommunicated80), they did not remove themselves from all of its errors. For example, “The Council of Trent [a Roman Catholic Council] solemnly defined that there are seven sacraments of the New Law … Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Orders, and Matrimony.”81 Although most Reformation churches do not hold to all of these, the Free Reformed Church, for instance, still holds to two sacraments: namely, baptism and the Lord’s Supper (what the Catholics call Holy Eucharist). Most notably, they refer to them as being sacraments, not ordinances like the Baptist and Evangelical movements. The difference is that a sacrament is a means of God bestowing grace upon the participant; an ordinance is simply something that is done because it is prescribed, not that it holds spiritual merit in and of itself. “To us [the Free Reformed Church] the sacraments are means of grace having a real although not an automatic efficacy.”82 Even today, the root of Catholic tradition remains alive and well within the Reformation churches – that which the Reformers did not leave behind when they were forced to separate from the Roman Catholic Church.
In our minds, we often associate the Reformation with a resurgence of true Biblical faith, yet there were believers who held to the true faith of God all through this time, and who were persecuted equally by the Protestant Reformers and the Catholics. Therefore, it should not come as a surprise that those who never truly departed from the Catholic faith should return to it, particularly at a time when apostasy has made their eyes dim and their hearts callous to the faith that was once delivered to the saints (Jude 3). We must be alert to the subtleties of the enemy who seeks to soften our guard against his wiles, and have us fail to “keep the unity of the Spirit” (Ephesians 4:3).
We now come to a second aspect of our goal; along with the unity of the faith is the knowledge of the Son of God – the intent is for us to come to a precise and correct, or full, knowledge of Jesus Christ.83 Through the proper expression of the gifts that God has given, will come an accurate and increasing understanding of Who Jesus is – another area of failure among many Evangelicals today. Although they retain much of the traditional teaching that they have inherited from generations past, it has become merely head-knowledge (theory) with no impact evident in their daily living. James says, “shew me thy faith without thy works, and I will shew thee my faith by my works” (James 2:18); he goes on to say that faith without works is dead (v. 20). So then, modern Evangelicals who look like the world are, according to the Spirit of God through James, spiritually dead! All of their rhetoric about “it’s what’s in the heart that matters” is really a mask behind which they endeavor to hide their spiritual nakedness. With all of their learning, they have failed to come to that precise and correct knowledge of Jesus: … they are always learning and never having the ability to come unto the full knowledge of the truth (2 Timothy 3:7, literal).84
We read in 2 Thessalonians 2:1-3 – “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand [is now present or has already arrived]. Let no man deceive you by any means: for that day shall not come, except there come a falling away [apostasia, apostasy] first, and that man of sin [the Antichrist] be revealed, the son of perdition.”85 We might like to think that the falling away, or apostasy, spoken of here will be those who have not truly been Christians – those professors of faith who never really came to that full knowledge of Jesus, even if we could not tell the difference. Yet to fall away from, or forsake, a belief, means that you must have held that believe first; we understand that someone cannot forsake a life of crime unless they have actually been living it; saying that one is a criminal, but never doing anything illegal, doesn’t count. Yet for some reason, we like to think that those who fall away, or apostatize, will be those who claimed to be righteous but never really were. Second Peter 2:20-21 speaks to this: “For if after they have escaped [been freed from] the pollutions of the world through the knowledge [a full knowledge] of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known [that full knowledge] the way of righteousness, than, after they have known it [full knowledge], to turn from the holy commandment delivered unto them.”86 The many admonitions in Scripture to be diligent are there for a reason – we must be alert, we must hold fast to that which is good (1 Thessalonians 5:21; 2 Timothy 1:13) lest we should be lured away and become part of the great movement into apostasy.
Here is a third part of this goal – we are to become a perfect man. Perfect is defined as “wanting nothing necessary to completeness.”87 This is not a “that’s perfect, but …” situation – it is complete, finished without anything to be added for improvement. The product of the working of the gifting given to those within the Body of Christ is to be our completeness in Christ someday. But once again, the admonitions of Scripture are there for a reason – we must not simply sit idly with the attitude that one day we will be perfect; spiritual growth is to be our lifelong project here on this earth (1 Peter 2:2), so that we may be able to stand against the enemy of our souls (Ephesians 6:10-11). We are the targets of Satan, and not idle spectators, who need to wear the protection of the Lord, (1 Peter 5:8; Ephesians 6:11). “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy” (1 Peter 4:12-13). If our life is free of trials, perhaps we have only deluded ourselves into thinking that we are bound for heaven. “… My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?” (Hebrews 12:5-7). Most people would acknowledge the necessity of discipline in the lives of children, yet as adults it seems that we like to think that life should suddenly be free of problems. Even though we might accept the fact that we are not perfect before our fellow man (let alone before God), we chafe when things go wrong, and, rather than looking for God’s hand in our lives, we look for the easy way out. Hebrews 12:11 says: “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised [to exercise self-control] thereby.”88 If we permit the Lord to work in us through our trials, then there will be growth in our walk with Him so that we will increasingly live in keeping with God’s holy calling on our lives.
Jesus declared: “he that taketh not his cross, and followeth after me, is not worthy of me” (Matthew 10:38); again: “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matthew 16:24). We do not hear much today about the cross that Jesus called us to bear; many would find that offensive and unduly negative (to our self-esteem, if nothing else). We hear more that God “loves you and offers a wonderful plan for your life.”89 This feeds our desire to live a life of ease – pain-free and trouble-free; it is more in keeping with today’s premise that we must only present a positive message. This positive-only message has deluded many into believing that, by becoming a Christian, they have embarked upon a life of ease, when, in reality, they should be warned that they are about to come under attack and there are no prisoners – it is a fight to the finish.
For many Evangelicals, entrance into the Christian life has been reduced to praying a prayer and you are on your way to heaven. Yet Jesus, the One Who is the only way to heaven by means of His sacrifice on the cross, said to count the cost before you commit to becoming His disciple (Luke 14:26-33). There is a cost; our commitment to Jesus is to be greater than any earthy relationship that we might have, and we can expect to suffer persecution as we seek to follow in His steps. Since Jesus said, “Count the cost,” why do we not hear about this today? The cross that Jesus calls us to bear has been removed from the Gospel message, and so the message has become something other than the Gospel from God. Inasmuch as most who call themselves Christians today are either ignorant of Jesus’ call to take up the cross, or they simply have no desire to shoulder it, they are not worthy of Christ (according to Jesus’ own words, Matthew 10:38). The Scripture makes it clear that if we live Biblically, then there is a cross to bear – “all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12). There is a burgeoning façade of Christianity today, a phenomenal growth of a shallow, pseudo-Christianity that is declared by its promoters to be a mighty revival in the Church! However, the average Evangelical has been duped; they fail to recognize that the faith of the Lord Jesus Christ has been corrupted in order to make it acceptable to the masses. We must not shrink from persecution, and we must ensure that the armor of God is in place and that our faith stands on the unalterable Word of God. Jesus said, “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake” (Matthew 5:11). This is not a persecution that comes because of our faulty living, but something that falls upon us as we endeavor, by the enablement of the Spirit of God, to live a godly life before our fellow man.
We must not forget that most of the persecution that Jesus faced during His earthly ministry came from the religious Jews. He was not persecuted by the Romans; in fact, Pilate endeavored to get the religious Jews to see that Jesus was not worthy of death; the average Jew had, just days earlier, tried to make Him their King (John 12:12-13). It was the religious elite, the Pharisees, Sadducees and the scribes – those who spent their lives reading and studying the Scriptures, those who saw themselves as being righteous, who brought persecution upon Jesus’ head. These self-righteous ones kept the Law with great flourish and gave careful attention to each minute detail, yet they received Jesus’ condemnation because they had lost sight of the spirit of the Law that included justice, mercy, and faith. Today the religious elite of the Evangelical movement have done the exact opposite: they are enamored with God’s mercy, His grace and, above all, His love, yet they have lost sight of the necessity of walking in a manner worthy of the holy calling of God. The Pharisees made righteousness a matter of keeping the smallest details of the Law, rather than teaching the holiness of God and His mercy as demonstrated through the sacrificial system of the Law, and thereby they made access to God a burden that was too large for anyone to bear. Listen carefully to Jesus’ words to the Pharisees: “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone” (Matthew 23:23). Jesus did not condemn the Pharisees for carefully keeping the details of the law, but for failing to keep the whole Law that included justice, mercy and faith; they omitted the part of the message that dealt with the heart and, through faith, could bring spiritual life. Today, Evangelicals major on God’s love, mercy and grace, thereby making access to God appear to be as easy as saying a few words at a time of emotional vulnerability, and then declaring that to bring an eternal surety. This is a subjective focus on the heart where the only criteria to being a Christian is to say that you’ve prayed a prayer; spiritual growth and holiness of living are completely subjective, and are relegated to the shelf of “non-essential” issues that are not discussed. Whereas the Pharisees and their cohorts kept an external façade of religiosity and ignored the weightier heart issues, today there is an internal pretense of attending to the heart issues while completely ignoring the working out of faith. Jesus’ judgment is clear: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:21-23). As long as we think that it’s only what’s in the heart that matters, we remain under a delusion that the heart can be right with God without there being any external evidence. It is clear that Jesus requires more from us than simply a mental nod, and then we are free to go on our way. “And hereby we do know that we know him, if we keep his commandments” (1 John 2:3); “for this is the love of God, that we keep his commandments” (1 John 5:3; cp. John 14:15). Probably the most common error among Evangelicals today is to ignore God’s command to separate from error (2 Corinthians 6:14-18) – from those who propagate error (Romans 16:17-18), and from associating with those who will not separate from those who propagate error (2 Thessalonians 3:6). If we have saving faith in the Lord Jesus Christ, then we have been called to holiness and purity (1 Peter 1:15), and this is to be demonstrated through how we live our lives: in obedience to the Lord’s commands!
Consider Paul’s charge to Timothy: “Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure” (1 Timothy 5:22). This is a series of three commands: 1) do not be quick to appoint someone to a ministry (looking back to 1 Timothy 4:14); 2) do not join together, or fellowship, with those who are in error (thereby becoming party to their error); 3) carefully guard, or keep, your purity. The Greek word for keep is the same as that used in Ephesians 4:3, where we are told to guard carefully the unity of the Spirit.90 The Greek word translated as pure shares the same root as that from which we get our word saint; there is to be a setting apart unto holiness. Contained within these two verses (Ephesians 4:3 and 1 Timothy 5:22) is the Biblical antidote to much of modern Evangelical thinking: through the power of the Spirit of God, we are to live a life of purity (obedience!), and as we do so, we will discover that we are also carefully guarding the unity of the Spirit of God. The unity of the Spirit is a present reality; a pure life will give evidence to the presence of the Spirit of God and our abiding in Christ (John 15). Pursuing unity after the fashion of Chuck Colson, Billy Graham, James Dobson, et al, only leads to sin; they sought for unity with those who had no part in the faith – the faith that we are called to defend, not compromise (Jude 3). The Lord’s command is that we separate from these who promote error, not join with them. By not giving careful attention to the doctrines that they teach, many of today’s Evangelical leaders have lost the saving element of the Gospel, and hold empty words that appeal to the desires of the masses – words that contain death, not life. These men proclaim their messages loudly and widely, but, like Samson of old, they are not aware that the Lord is not with them (Judges 16:20).
We now have a description of what that “perfect man” is to be – the measure of the stature of the fulness of Christ. Gifting has been given to the Body of Christ so that we may all come unto a measure of maturity of the fullness of Christ, or, more plainly, the goal is to become like Christ.91 First John 3:2 says, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” The fullness of Christ will be realized when we shall be like Him. In our finite limitations, can we comprehend this? Not really.
A.W. Tozer
The Evangelicals look forward to the glory of which the Scriptures speak; yet they refuse the cross that Jesus called us to bear for Him. This is the essence of the Evangelical error today: they desire the glory, but not by the way of the cross. A.W. Tozer is quoted as saying, “... the cross of popular evangelicalism is not the cross of the New Testament. It is, rather, a new bright ornament upon the bosom of a self-assured and carnal Christianity. The old cross slew men; the new cross entertains them. The old cross condemned; the new cross amuses. The old cross destroyed confidence in the flesh; the new cross encourages it.”92 By removing the offense of the cross from their message, Evangelicals have inadvertently removed the saving element of the Gospel, and they are left to preach delusion and confusion among those who might seek to learn of the Way. Consider carefully Jesus’ condemnation of the Pharisees: “Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell [Gehenna, the Lake of Fire] than yourselves” (Matthew 23:15).93 How can this be? Evangelicals today hold forth the Word of God, but their preaching does not include God’s full message to man, and so they instill a false hope in the hearts of their converts. Who is more pitiful: the one who is destined for hell and may or may not know it, or the one who is heading for hell but thinks that he is going to heaven? Paul’s words to Timothy come to bear: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16).
14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
The phrase, that we be no more children, is in the subjunctive mood and, being part of a purpose clause, expresses the result of the unity of the faith, a full knowledge of Jesus, and a spiritually mature individual enjoying the fullness of Christ. All of the gifting and edification is for our growth in Christ, so that we are able to have the demonstrated maturity outlined here. As already noted, a subjunctive verb within a purpose clause (like this one) does not carry the thought of possibility but is like the indicative mood – a statement of fact.94 It is as we mature in Christ that we will be no more children. As we walk in obedience to God’s commands, we will grow out of our spiritual childhood into maturity. However, it is equally clear from Scripture that if we do not walk in accordance with God’s commands, then we are in deep, eternal trouble. The experiences of Israel have been recorded for us as an example so that we might learn that God is holy and serious about our need to walk in purity and holiness in this life; this is not a “someday” reality, but rather, a journey of struggle and growth toward the fullness of Christ.
We are no longer to be children; this means that we are not to remain unskilled, immature and untaught. The reason for God gifting individuals (as apostles, prophets, etc.) is for the growth and maturity of those who are in Christ. “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Peter 2:2); there is a place for being a baby, but we are not to remain as babies – we are to grow and mature. The Spirit of God is critical of those who do not grow: “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12-14). The average Evangelical today clings to the words of their teachers, whether from the pulpit or through books, but will not hold these words against the standard of the Word of God. The Bereans of Acts 17 were called “more noble” than those of Thessalonica because they took the words of the Apostle Paul and went back to the Scriptures to ensure that what he was saying was in accordance with the Standard that does not change (Acts 17:11). A pathetic pall of lethargy has fallen over Evangelicals today, and they have set themselves up for terrible deception. “… there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of” (2 Peter 2:1-2). Even the surety of false teachers has done little to stem the tide of Biblical illiteracy among Evangelicals; apathy keeps them content to take what they hear as truth, without examining it in the light of Scripture.
There are many teachers who may say some good things, but we must not be lulled into complacency and accept anything without examination. “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8). Vigilant means “to take heed lest through remission [not acting] and indolence [laziness] some destructive calamity suddenly overtake one.”95 This is one of God’s commands to us – it is not an option or something that we do only when we feel like it. Saying many good things must not qualify anyone to receive our attention or endorsement – we must diligently examine their teachings in light of God’s Word in order to ensure that their foundation is Biblical.
Paul goes on to outline several characteristics of what it means to be immature; the first is being tossed to and fro. This is one word in the Greek, and literally means to be tossed by the waves.96 Something that is at the mercy of the waves will be going up and down, and back and forth, and from side to side – thus demonstrating complete instability. Even with all of the stabilizing techniques today for ocean liners, the waves still have an impact. Within the spiritual realm, there is a real tendency toward faddism; the latest book to hit the market, or the latest captivating preacher on the airwaves becomes the new wave to ride. We live in a generation that demands instant gratification, and fads come and go very quickly; this is in sharp contrast to the God Whom we are called to follow Who is the same yesterday, today and forever (Ephesians 5:1; Hebrews 13:8). However, we must not limit the concept of being tossed about by the waves to simply being rocked to sleep on gently undulating ripples on a quiet lake. Many ships lie at the bottom of the ocean because of sustained damage by the waves that they faced. There is also a damaging element to being someone who is so unstable as to be tossed about so easily; considering the eternal stability of God, it is not difficult to realize that such unsteadiness has no place in a healthy, growing walk with the Lord: we are called to stability (Matthew 7:24-27).
Another characteristic has to do with instability in the face of various teachings that we may hear – carried about with every wind of doctrine. The word wind does not mean a gentle summer breeze, but rather “a very strong tempestuous wind.”97 The Greek word translated as carried about conveys a real sense of instability; literally, it means to be carried this way and that, and metaphorically, speaks of those who are convinced of one thing and then, in the next moment, of something else entirely.98 Today, the winds of teaching are blowing strongly from every direction and, unless we have the truths of Scripture settled in our minds, we will be carried about all over the map. Clearly, there is a need to understand the Bible sufficiently in order to have its teachings established in our hearts, so that we will have convictions that we will not forsake at the drop of a hat. It is not that we have a closed mind to new ideas, but we must exercise discernment and weigh against Scripture all that we hear and read; we will not always be right, but we must not forsake our convictions without first being convinced in our understanding that we have strayed from Scripture. It is said that someone who stands for nothing will fall for anything; that would be an apt description of today’s average Evangelical.
When the doctrines of New Evangelicalism were introduced back in the 1940s, the erosion of the foundation for Evangelical convictions escalated (it was now desirable to re-examine the fundamental doctrines of Scripture that had stood the test for many, many years – thereby opening the door to bringing the infallible foundation of Scripture into question). It was not long before the Scriptures were no longer accepted as being truly inerrant, leading to God’s Word no longer being considered the unfailing Guide for life. As a result, Evangelicals are now at the mercy of the teachings of men; unless we adhere to Scripture and are prepared to take the unpopular position of examining their teachings against the eternally established standard of the Bible, we could well become casualties of the latest doctrinal gale. The average Evangelical today knows more about the teachings of the latest popular speaker or writer than he does about the teachings that have come to us from God Himself; he has fashioned his convictions after his favored preacher (at least for today). Evangelicals have stepped away from the Rock of all ages, and committed themselves to the destructive waves and winds of the devil. The devouring adversary is alive and well today, and is working through those who preach a modified gospel to create a false sense of security in the hearts of their hearers. Jesus said that He did not come “to call the righteous, but sinners to repentance” (Mark 2:17); if Satan can convince us that our eternal destiny is secure through the half-truths of today’s preachers, then he has accomplished his goal – for these righteous (i.e., these self-righteous) will not hear Jesus’ call to repentance. Paul identified a modified gospel as not being the Gospel at all (Galatians 1:6-9); we must do no less.
Take Reformed theology for example. Are there only a few doctrines that differ from what we believe Scripture to declare, or do they, in fact, hold to another gospel? Paul advocates that we are to offer prayer for those in authority, and then says, “For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:3-4). Peter wrote that God is “not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). It seems evident that it is not God’s desire to condemn anyone to a lost eternity; it is His desire that men repent and place their faith in the Lord Jesus Christ for salvation; yet Reformed theology openly declares that God has chosen, from eternity past, some individuals to eternal life and banished the rest to eternal damnation. Article 7 in the First Head of Doctrine of the Canons of Dort (one of the foundational documents that underlie Reformed theology) reads: “Election is the unchangeable purpose of God, whereby, before the foundation of the world, he has … chosen … a certain number of persons to redemption in Christ.”99 It goes on: “And as God himself is most wise, unchangeable, omniscient and omnipotent, so the election made by him can neither be interrupted nor changed, recalled or annulled; neither can the elect be cast away, nor their number diminished.”100 How do the elect know that they are the elect? “The elect in due time … attain the assurance of this their eternal and unchangeable election … by observing in themselves with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the Word of God – such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.” (emphasis added).101 Their assurance that they are numbered among the elect whom God has chosen from eternity past is based upon a subjective observance of their own righteousness! Yet God’s Word tells us that “all our righteousnesses are as filthy rags” (Isaiah 64:6), and that the heart is deceitful above all things (Jeremiah 17:9) – how can we be assured of our eternal standing before God by this means? They declare: “That some receive the gift of faith from God, and others do not receive it proceeds from God's eternal decree …. According to which decree, he graciously softens the hearts of the elect, however obstinate, and inclines them to believe, while he leaves the non-elect in his just judgment to their own wickedness.”102 When you ponder this eternal selection of individuals by God (to the exclusion of all others) in light of Matthew 7:21-23, there can be no assurance by looking to your own righteousness, for we all recognize within ourselves our tendency to failure.
In keeping with their belief in God’s eternal determination of who is saved and who is not, believers of Reformed theology hold to a limited atonement; in other words, Christ did not die for the whole world but only for the elect. Although they hold that: “The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin; and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world (emphasis added),”103 they do not stop there. They go on to declare that “the quickening and saving efficacy of the most precious death of his Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross … should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation, and given to him by the Father (emphasis added).”104 Therefore, even though they admit that Christ’s death was sufficient for the redemption of all of humanity, they conclude that it was only intended for the elect – those who are elected to salvation from eternity past; yet we see that Scripture declares that God is not willing that any should perish. It is not that those adhering to Reformed theology cannot say many things that are both good and true, but we must be careful to weigh what we hear against the unalterable Word of God. They have taken the sovereignty of God to the extreme by saying that, from eternity past, He has chosen only the elect for salvation. Yet, we see so clearly in Ephesians the repeated emphasis that we must be in Christ. Ephesians 1:4 does not say that God has chosen us before the foundation of the world (which Reformed theology would have us believe), but that God has chosen us “in him (that is, in Christ) before the foundation of the world.” There is a vast difference between these two statements. If the foundation of Reformed theology is in contradiction to some of the plain truths of Scripture (and these examples are only a couple that are easily identified), then we can be assured that what they build upon this foundation will bear evidence of its faulty underpinnings. How cautious we must be, and how carefully we must weigh what we hear against the counsel of Scripture lest we be drawn away from being in Christ. We need to adhere to Romans 16:17 that commands us to withdraw from those who teach things that are not quite true to Scripture (contrary to, alongside of) – it seems clear that Reformed theology is alongside of Scripture, and it is equally evident that they promote a different gospel. A note of caution: when we test such teachings against the Scriptures, we must be sure to take into account the whole of the Word of God, and not limit our testing to the texts that the promoters of such teachings use – they carefully select their texts in order to make it appear that Scripture supports their doctrines.
By the sleight of men – the Greek word for sleight means playing dice or gambling, and metaphorically came to mean trickery or deceit.105 Within the context of this verse, we are not to be children who are caught by the latest teaching fad that comes through the deceitfulness of man. The charlatans will proclaim “a way which seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 14:12; 16:25). There seems to be a double thrust here. Firstly, the game of dice is a game of chance, and we are not to be so unstable as to base our convictions on the throw of a dice, or the whim of the moment. This is actually a contradiction, for we cannot firmly hold a belief (a conviction) that is based upon a whim. We have all heard of those who close their eyes, open the Bible and point to a text in an effort to determine their direction in life; we are not to be this way, our convictions are to be based upon an eyes-open search of the Scriptures. We are not to live like a flag, at the mercy of every gust of wind that comes along, but like the flagpole that is not influenced by either the direction or intensity of the wind. Secondly, there is the metaphorical thought of the deception of man – we are to be alert so that we are not taken in by those who deceive, who do not teach the truth. I am reminded of the likes of Benny Hinn who purports to have a ministry of healing, yet, when his work is examined, he is found to be fraudulent and deceptive.
14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
The phrase, that we be no more children, is in the subjunctive mood and, being part of a purpose clause, expresses the result of the unity of the faith, a full knowledge of Jesus, and a spiritually mature individual enjoying the fullness of Christ. All of the gifting and edification is for our growth in Christ, so that we are able to have the demonstrated maturity outlined here. As already noted, a subjunctive verb within a purpose clause (like this one) does not carry the thought of possibility but is like the indicative mood – a statement of fact.94 It is as we mature in Christ that we will be no more children. As we walk in obedience to God’s commands, we will grow out of our spiritual childhood into maturity. However, it is equally clear from Scripture that if we do not walk in accordance with God’s commands, then we are in deep, eternal trouble. The experiences of Israel have been recorded for us as an example so that we might learn that God is holy and serious about our need to walk in purity and holiness in this life; this is not a “someday” reality, but rather, a journey of struggle and growth toward the fullness of Christ.
We are no longer to be children; this means that we are not to remain unskilled, immature and untaught. The reason for God gifting individuals (as apostles, prophets, etc.) is for the growth and maturity of those who are in Christ. “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Peter 2:2); there is a place for being a baby, but we are not to remain as babies – we are to grow and mature. The Spirit of God is critical of those who do not grow: “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12-14). The average Evangelical today clings to the words of their teachers, whether from the pulpit or through books, but will not hold these words against the standard of the Word of God. The Bereans of Acts 17 were called “more noble” than those of Thessalonica because they took the words of the Apostle Paul and went back to the Scriptures to ensure that what he was saying was in accordance with the Standard that does not change (Acts 17:11). A pathetic pall of lethargy has fallen over Evangelicals today, and they have set themselves up for terrible deception. “… there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of” (2 Peter 2:1-2). Even the surety of false teachers has done little to stem the tide of Biblical illiteracy among Evangelicals; apathy keeps them content to take what they hear as truth, without examining it in the light of Scripture.
There are many teachers who may say some good things, but we must not be lulled into complacency and accept anything without examination. “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8). Vigilant means “to take heed lest through remission [not acting] and indolence [laziness] some destructive calamity suddenly overtake one.”95 This is one of God’s commands to us – it is not an option or something that we do only when we feel like it. Saying many good things must not qualify anyone to receive our attention or endorsement – we must diligently examine their teachings in light of God’s Word in order to ensure that their foundation is Biblical.
Paul goes on to outline several characteristics of what it means to be immature; the first is being tossed to and fro. This is one word in the Greek, and literally means to be tossed by the waves.96 Something that is at the mercy of the waves will be going up and down, and back and forth, and from side to side – thus demonstrating complete instability. Even with all of the stabilizing techniques today for ocean liners, the waves still have an impact. Within the spiritual realm, there is a real tendency toward faddism; the latest book to hit the market, or the latest captivating preacher on the airwaves becomes the new wave to ride. We live in a generation that demands instant gratification, and fads come and go very quickly; this is in sharp contrast to the God Whom we are called to follow Who is the same yesterday, today and forever (Ephesians 5:1; Hebrews 13:8). However, we must not limit the concept of being tossed about by the waves to simply being rocked to sleep on gently undulating ripples on a quiet lake. Many ships lie at the bottom of the ocean because of sustained damage by the waves that they faced. There is also a damaging element to being someone who is so unstable as to be tossed about so easily; considering the eternal stability of God, it is not difficult to realize that such unsteadiness has no place in a healthy, growing walk with the Lord: we are called to stability (Matthew 7:24-27).
Another characteristic has to do with instability in the face of various teachings that we may hear – carried about with every wind of doctrine. The word wind does not mean a gentle summer breeze, but rather “a very strong tempestuous wind.”97 The Greek word translated as carried about conveys a real sense of instability; literally, it means to be carried this way and that, and metaphorically, speaks of those who are convinced of one thing and then, in the next moment, of something else entirely.98 Today, the winds of teaching are blowing strongly from every direction and, unless we have the truths of Scripture settled in our minds, we will be carried about all over the map. Clearly, there is a need to understand the Bible sufficiently in order to have its teachings established in our hearts, so that we will have convictions that we will not forsake at the drop of a hat. It is not that we have a closed mind to new ideas, but we must exercise discernment and weigh against Scripture all that we hear and read; we will not always be right, but we must not forsake our convictions without first being convinced in our understanding that we have strayed from Scripture. It is said that someone who stands for nothing will fall for anything; that would be an apt description of today’s average Evangelical.
When the doctrines of New Evangelicalism were introduced back in the 1940s, the erosion of the foundation for Evangelical convictions escalated (it was now desirable to re-examine the fundamental doctrines of Scripture that had stood the test for many, many years – thereby opening the door to bringing the infallible foundation of Scripture into question). It was not long before the Scriptures were no longer accepted as being truly inerrant, leading to God’s Word no longer being considered the unfailing Guide for life. As a result, Evangelicals are now at the mercy of the teachings of men; unless we adhere to Scripture and are prepared to take the unpopular position of examining their teachings against the eternally established standard of the Bible, we could well become casualties of the latest doctrinal gale. The average Evangelical today knows more about the teachings of the latest popular speaker or writer than he does about the teachings that have come to us from God Himself; he has fashioned his convictions after his favored preacher (at least for today). Evangelicals have stepped away from the Rock of all ages, and committed themselves to the destructive waves and winds of the devil. The devouring adversary is alive and well today, and is working through those who preach a modified gospel to create a false sense of security in the hearts of their hearers. Jesus said that He did not come “to call the righteous, but sinners to repentance” (Mark 2:17); if Satan can convince us that our eternal destiny is secure through the half-truths of today’s preachers, then he has accomplished his goal – for these righteous (i.e., these self-righteous) will not hear Jesus’ call to repentance. Paul identified a modified gospel as not being the Gospel at all (Galatians 1:6-9); we must do no less.
Take Reformed theology for example. Are there only a few doctrines that differ from what we believe Scripture to declare, or do they, in fact, hold to another gospel? Paul advocates that we are to offer prayer for those in authority, and then says, “For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:3-4). Peter wrote that God is “not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). It seems evident that it is not God’s desire to condemn anyone to a lost eternity; it is His desire that men repent and place their faith in the Lord Jesus Christ for salvation; yet Reformed theology openly declares that God has chosen, from eternity past, some individuals to eternal life and banished the rest to eternal damnation. Article 7 in the First Head of Doctrine of the Canons of Dort (one of the foundational documents that underlie Reformed theology) reads: “Election is the unchangeable purpose of God, whereby, before the foundation of the world, he has … chosen … a certain number of persons to redemption in Christ.”99 It goes on: “And as God himself is most wise, unchangeable, omniscient and omnipotent, so the election made by him can neither be interrupted nor changed, recalled or annulled; neither can the elect be cast away, nor their number diminished.”100 How do the elect know that they are the elect? “The elect in due time … attain the assurance of this their eternal and unchangeable election … by observing in themselves with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the Word of God – such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.” (emphasis added).101 Their assurance that they are numbered among the elect whom God has chosen from eternity past is based upon a subjective observance of their own righteousness! Yet God’s Word tells us that “all our righteousnesses are as filthy rags” (Isaiah 64:6), and that the heart is deceitful above all things (Jeremiah 17:9) – how can we be assured of our eternal standing before God by this means? They declare: “That some receive the gift of faith from God, and others do not receive it proceeds from God's eternal decree …. According to which decree, he graciously softens the hearts of the elect, however obstinate, and inclines them to believe, while he leaves the non-elect in his just judgment to their own wickedness.”102 When you ponder this eternal selection of individuals by God (to the exclusion of all others) in light of Matthew 7:21-23, there can be no assurance by looking to your own righteousness, for we all recognize within ourselves our tendency to failure.
In keeping with their belief in God’s eternal determination of who is saved and who is not, believers of Reformed theology hold to a limited atonement; in other words, Christ did not die for the whole world but only for the elect. Although they hold that: “The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin; and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world (emphasis added),”103 they do not stop there. They go on to declare that “the quickening and saving efficacy of the most precious death of his Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross … should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation, and given to him by the Father (emphasis added).”104 Therefore, even though they admit that Christ’s death was sufficient for the redemption of all of humanity, they conclude that it was only intended for the elect – those who are elected to salvation from eternity past; yet we see that Scripture declares that God is not willing that any should perish. It is not that those adhering to Reformed theology cannot say many things that are both good and true, but we must be careful to weigh what we hear against the unalterable Word of God. They have taken the sovereignty of God to the extreme by saying that, from eternity past, He has chosen only the elect for salvation. Yet, we see so clearly in Ephesians the repeated emphasis that we must be in Christ. Ephesians 1:4 does not say that God has chosen us before the foundation of the world (which Reformed theology would have us believe), but that God has chosen us “in him (that is, in Christ) before the foundation of the world.” There is a vast difference between these two statements. If the foundation of Reformed theology is in contradiction to some of the plain truths of Scripture (and these examples are only a couple that are easily identified), then we can be assured that what they build upon this foundation will bear evidence of its faulty underpinnings. How cautious we must be, and how carefully we must weigh what we hear against the counsel of Scripture lest we be drawn away from being in Christ. We need to adhere to Romans 16:17 that commands us to withdraw from those who teach things that are not quite true to Scripture (contrary to, alongside of) – it seems clear that Reformed theology is alongside of Scripture, and it is equally evident that they promote a different gospel. A note of caution: when we test such teachings against the Scriptures, we must be sure to take into account the whole of the Word of God, and not limit our testing to the texts that the promoters of such teachings use – they carefully select their texts in order to make it appear that Scripture supports their doctrines.
By the sleight of men – the Greek word for sleight means playing dice or gambling, and metaphorically came to mean trickery or deceit.105 Within the context of this verse, we are not to be children who are caught by the latest teaching fad that comes through the deceitfulness of man. The charlatans will proclaim “a way which seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 14:12; 16:25). There seems to be a double thrust here. Firstly, the game of dice is a game of chance, and we are not to be so unstable as to base our convictions on the throw of a dice, or the whim of the moment. This is actually a contradiction, for we cannot firmly hold a belief (a conviction) that is based upon a whim. We have all heard of those who close their eyes, open the Bible and point to a text in an effort to determine their direction in life; we are not to be this way, our convictions are to be based upon an eyes-open search of the Scriptures. We are not to live like a flag, at the mercy of every gust of wind that comes along, but like the flagpole that is not influenced by either the direction or intensity of the wind. Secondly, there is the metaphorical thought of the deception of man – we are to be alert so that we are not taken in by those who deceive, who do not teach the truth. I am reminded of the likes of Benny Hinn who purports to have a ministry of healing, yet, when his work is examined, he is found to be fraudulent and deceptive.
Cunning craftiness (panourgia) is always used in a negative sense in the NT, and speaks of unscrupulous conduct by someone who is capable of anything, and trickery – the ability to conceal fallacy under a cloak of apparent truth.106 The concealing cloak will most frequently involve false reasoning that appears to be very convincing – ostensibly sound arguments (giving a flavor of truth) cleverly covering a wrong premise. This is the tactic that is used by most of the popular Evangelicals today. It is often difficult to determine whether this is being done mindfully or not; however, this was the strategy used by the devil when he came to Eve, and he is more than willing to use Evangelical preachers to follow his lead. Rick Warren has been one of the latest shooting stars disseminating a teaching that is taking the world by storm – I say “the world” because that’s exactly what is happening. Both the believer and unbeliever alike are being mesmerized by the “wisdom” that he propagates as truth; however, when it is held up to the light of the Word of God, the flaws of humanistic thinking show through.
Before him, there was Bruce Wilkinson and his “Prayer of Jabez” philosophy, which also found inroads into both the secular and “Christian” worlds. Then the Promise Keepers movement has drawn in hundreds of thousands of men, and fed them a steady diet of rock music, Ecumenism, and psychology, all under the guise of making men of integrity for Christ.107 What a contradiction! With such a broad exposure, you would think that some would see through the cloak of deception; nevertheless, when the presented philosophy is so attractive (who could question the need for men of integrity), most will accept their word rather than Biblically evaluate the teaching that is being presented. The subtlety of this is that neither Rick Warren, Bruce Wilkinson, nor the leaders of Promise Keepers would for one second say that they are deceiving people; they sincerely believe that everything being said is true – to further complicate the deception, not everything that is said is wrong! This is cunning craftiness! This is evidence of Satan’s involvement, and it only serves to make the sham doubly dangerous – it might well appear to be good, even Biblical, yet whatever truth that is present is interwoven with error that may not be immediately evident. We must be so careful in this day of cunning craftiness, to weigh what we hear against the Word of God. Through their believable words and eloquence, these false teachers will completely deceive the hearts of the unsuspecting (Romans 16:18).108 They seek those who will become followers of their philosophies, and, despite God’s warnings, Evangelicals still become enthusiastic supporters of the newest, solve-all-your-problems philosophy.
Before him, there was Bruce Wilkinson and his “Prayer of Jabez” philosophy, which also found inroads into both the secular and “Christian” worlds. Then the Promise Keepers movement has drawn in hundreds of thousands of men, and fed them a steady diet of rock music, Ecumenism, and psychology, all under the guise of making men of integrity for Christ.107 What a contradiction! With such a broad exposure, you would think that some would see through the cloak of deception; nevertheless, when the presented philosophy is so attractive (who could question the need for men of integrity), most will accept their word rather than Biblically evaluate the teaching that is being presented. The subtlety of this is that neither Rick Warren, Bruce Wilkinson, nor the leaders of Promise Keepers would for one second say that they are deceiving people; they sincerely believe that everything being said is true – to further complicate the deception, not everything that is said is wrong! This is cunning craftiness! This is evidence of Satan’s involvement, and it only serves to make the sham doubly dangerous – it might well appear to be good, even Biblical, yet whatever truth that is present is interwoven with error that may not be immediately evident. We must be so careful in this day of cunning craftiness, to weigh what we hear against the Word of God. Through their believable words and eloquence, these false teachers will completely deceive the hearts of the unsuspecting (Romans 16:18).108 They seek those who will become followers of their philosophies, and, despite God’s warnings, Evangelicals still become enthusiastic supporters of the newest, solve-all-your-problems philosophy.
Our trouble is that today we are not being challenged to think Biblically – and we can only do that if we are students of the Word. With a growing deferral to theologians to decide what God’s Word says, there has been a corresponding increase in the spiritual ignorance of the average Evangelical. As their understanding of the Scriptures becomes increasingly fuzzy and their convictions more pliable, Evangelicals turn out to be fair game for the latest philosophy that may blow their way, and are less willing to judge according to Scripture what they hear or read.
To complicate this even further, we have become extremely shortsighted; we make our decisions based on what is in front of us, and we live in the midst of a generation that demands instant gratification. This can be attributed in part to the rapid changes that are taking place within our society; the explosion of technology has contributed to a short attention span and a growing inability to reason – there is a greater ability to react than to think. Combine this with a philosophy of pragmatism and you have an effective recipe for fads of all kinds, and general instability. Pragmatism says that if it works, then it must be right – the end justifies the means; therefore, the Rick Warrens of this world build upon this godless philosophy and find favor with men of all stripes. Under this way of thinking, it is only logical to temper our Christianity so as to become successful, which simply means that we do two things: 1) we alter the faith of Jesus Christ (which is to destroy it), and 2) we conform our understanding of success to that of the world around us. Notwithstanding, we are warned: “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2). We will never discover the will of God through compromise and worldly success.
Through carefully crafted homilies and an eloquent delivery, the charlatans lead others into their way – a way of error, deception, and devoid of life. They love to speak of freedom, by which they mean the freedom to do as they please. As I read recently from an Evangelical missionary: “We need reminders to continue to reflect back to the students the tremendous value that God places on them as individuals and the love and acceptance He freely offers us no matter who we are or what we have done.”109 This statement is not untrue, but if you consider this to be the only aspect of God’s dealings with us that sees the light of day, then it becomes evident that this is a skewed view of God’s desires for us. His ceaseless call to holiness finds no voice; His declaration that if we love Him, then we will keep His commandments, and if we do not obey Him, then we never knew Him (1 John 2:3-4), becomes buried under the rush to be positive and supportive of sinners. We major on “love and acceptance” to the neglect of justice and obedience. God is not willing that any should perish, but that does not mean that He has lowered His standard for acceptance – it can only come through being found in Christ. Yes, God freely offers love and acceptance, but that is not the whole story; we must be careful to include His justice and required obedience when we communicate the Gospel message. As said before, we must count the cost, take up our cross, and then follow Christ.
Whereby they lie in wait to deceive – this deception and trickery comes through the various winds of doctrine that blow our way, and they come for one purpose: to deceive us and lead us astray. Those who propagate these winds may not realize their error, but they have a desire to gather a following, and those who follow them are being led astray. How appropriate is Paul’s command to Timothy: “Hold fast the form of sound words, which thou hast heard of me” (2 Timothy 1:13). How can we do this? – by, first of all, establishing the Bible as our final authority for life and doctrine, and then by taking all that we hear and read back to God’s Word to determine its veracity. Unfortunately, it seems that most Evangelicals have things backwards. They listen carefully to the teachers of the day and allow them to interpret Scripture for them; rather than holding the teacher’s words against the Word of God, they come to understand (really to misunderstand) God’s Truth in light of what the teacher says. Therefore, the final authority is, in fact, the teacher, and not the Scriptures. We have neglected our responsibility to “try the spirits” of those declaring many things (1 John 4:1). This is not to be a superficial testing, but is a command for us to examine what it is that influences an individual. Once again, we are to exercise discernment lest we be taken in by the good things that we might hear; we are called to carefully check out the principles upon which someone bases their thinking and teaching, and not just the words that they use.
15. But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
Here begins a contrast – we have looked at what we are not to do (to go with the flow, and be deceived); now we look into what is to be our practice. Paul described the Body of Christ as “the pillar and ground of the truth” (1 Timothy 3:15), and those who perish do so “because they received not the love of the truth, that they might be saved” (2 Thessalonians 2:10). Jesus, in His prayer of John 17, declared that God’s Word is truth (John 17:17). Ephesians 6:14 tells us that we are to wear truth as part of the protection that we will have against the enemy.
The contrast is this: but we, speaking the truth in all things, we may grow in love in Him Who is the Head – the Christ (literal).110 Speaking the truth is much more than simply not lying; it means to be faithful to the truth, which goes beyond our speech. Rather than being deceived and carried from pillar to post by various teachings that come our way, we are to remain faithful to Christ (I am the … truth) in all things, and thereby, grow in His love that passeth knowledge (Ephesians 3:19). We are not to compromise the truth of God, nor water it down so that it is easier to take, and through this faithfulness to His truth, we will grow in Him. We must not lose sight of the faith that forms the basis for this required faithfulness. James wrote that “faith, if it hath not works, is dead, being alone” (James 2:17); faith needs to be expressed, otherwise there is no evidence that it exists. Therefore, faithfulness, likewise, has to have an expression in order to be seen, and that comes through obedience. Being faithful to the truth can only come through obedience to the commands of the Lord, Who is the Truth; if we’re not sure what that entails, we can begin with His Ten commandments since they form the foundation for everything that He requires (Matthew 22:35-40).
As we have indicated, this truth is not subject to our determination or modification; Jesus unequivocally declared that God’s unchangeable Word is truth. Therefore, it is incumbent upon us to weigh everything that we hear and read against that unalterable truth. The world around us has decided that truth is whatever someone thinks that it is; when truth is subjective, we cannot ever say that someone is wrong – they are only expressing their view of what is true. Within this murky quagmire, truth becomes as fluid as water, and will take whatever shape that its container determines; nevertheless, that is not the truth that is contained in the Scriptures, nor is it the truth that is to characterize our manner of living. We are to stand firmly, without regard for the winds of doctrine that are blowing around us; we are to be the firmly planted flagpole that is uninfluenced by the winds, rather than the flag that shifts according to the direction of the wind. By compromising their position on the Word of God (the Truth), Evangelicals have undermined the very foundation of their faith. What we see today is the wreckage that came when they stepped away from the Rock and committed themselves to the waves.
May grow up in him expresses the purpose for our committed faithfulness to the truth. Again, we see that we are not to remain as those who can only drink milk, but are to grow and mature in Christ. Christians are to be characterized by spiritual growth. If there is no growth, then is there really life? In the physical realm, a baby is born and we have no other expectation than that the child will grow to maturity; if this does not take place, then we immediately recognize that something is seriously wrong. In the spiritual realm, upon being born-again in Christ, our anticipation should be no different: we should expect growth and maturing. The Scriptures are clear that this is also what God expects – we are to mature through the Spirit of God opening our eyes to the truths of His Word. Jesus said, “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you” (John 14:16-17). “When he, the Spirit of truth, is come, he will guide you into all truth ...” (John 16:13). Two things are clear if we carefully consider these words of Jesus: 1) the truth that the Spirit of God will reveal to us, will be a truth that the world cannot know, and 2) all of the truth that we need to know will come through the guidance of the Spirit of God. However, it is evident that Evangelicals no longer accept this.
Rick Warren, Bill Hybels and the rest of the church growth movement have discovered that they can build and propagate large gatherings of people using the techniques tried and proven within the marketing arm of business. By using the wisdom of business savvy, they determine what it is that their target market wants to see in a church – what would bring them through the doors and keep them there. Once they have made that determination, they simply lay that grid over the Word of God and come up with a Christianized version of the business marketing techniques. In essence, they have taken a humanistic, self-focused, worldly marketing scheme, dabbed on a thin veneer of Christianity and discovered that they can “do church” in a whole new way. In their enthusiasm to bring in ever-larger crowds, they have failed to realize that they no longer have God’s Message for lost mankind; they have become blind watchmen who are not able to discern the guise of the enemy of our souls – they have seen an angel of light, and do not detect the presence of Satan (2 Corinthians 11:14). We are told explicitly that “the wisdom of this world is foolishness with God” (1 Corinthians 3:19), yet Evangelicals are clamoring after this wisdom: whether it is the church growth movement that is enamored with the fleshly marketing techniques of the world, or the likes of James Dobson who subjects the Word of God to the humanistic philosophies of psychology. Speaking generally, Evangelicals have permitted their popular leaders to lead them into different “truths,” and have rejected the Spirit of the living God Who is able to open their eyes to the Truth. They have sold their birthright for a mess of pottage, and then went away rejoicing at the bargain that they had struck!
Of these two (church marketing and psychology), it seems that the latter has made the greatest inroads into the hearts of Evangelicals, and even into those who call themselves Fundamentalists. Those who work within psychology are very reluctant to judge anything according to the Scriptures; the more acceptable approach is one of greater tolerance for the problems, more blame for something (or someone) else, and working through the difficulties following the pattern of the world’s techniques. Through this, “biblical counselors depart from the fundamental truths of the Gospel by using the unproved and unscientific psychological opinions of men, rather than having complete confidence in the biblical truth of God. They have chosen to combine dregs from the broken cisterns of man-made ideas with the fresh springs of living water and thereby serve mixed drinks that poison the soul.”111 By all appearances, only a very few still hold confidence in God’s truth; counseling programs are now a significant portion in most seminary programs today. Northland Baptist Bible College (now more impressively known as Northland International University) and Bob Jones University (both considered by many to be Fundamentalist schools) offer programs in counseling that include courses in psychology. This is one area that has been propelled into prominence among Evangelicals by the general deferral to the “experts.” It seems that those who have been trained in handling the Bible are no longer qualified to offer discernment in matters of life; such things must be referred to those who have been specifically trained in counseling and psychology. Those who have been influenced by a godless philosophy that has been mixed with superficial references to Scripture, are given higher regard in the matter of discerning what is right than those who have only studied the Word of God (this is rare since virtually all seminaries teach theology rather than the Bible). This is an area of blindness with Evangelicals; there is a general acceptance of psychological counseling as a legitimate framework for the interpretation of Scripture. Once again, things are backwards: instead of the Scriptures being the grid through which we view all things (including psychology), godless philosophy now provides the framework by which the Bible is to be understood – the result is one of confusion and error.
To complicate this even further, we have become extremely shortsighted; we make our decisions based on what is in front of us, and we live in the midst of a generation that demands instant gratification. This can be attributed in part to the rapid changes that are taking place within our society; the explosion of technology has contributed to a short attention span and a growing inability to reason – there is a greater ability to react than to think. Combine this with a philosophy of pragmatism and you have an effective recipe for fads of all kinds, and general instability. Pragmatism says that if it works, then it must be right – the end justifies the means; therefore, the Rick Warrens of this world build upon this godless philosophy and find favor with men of all stripes. Under this way of thinking, it is only logical to temper our Christianity so as to become successful, which simply means that we do two things: 1) we alter the faith of Jesus Christ (which is to destroy it), and 2) we conform our understanding of success to that of the world around us. Notwithstanding, we are warned: “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2). We will never discover the will of God through compromise and worldly success.
Through carefully crafted homilies and an eloquent delivery, the charlatans lead others into their way – a way of error, deception, and devoid of life. They love to speak of freedom, by which they mean the freedom to do as they please. As I read recently from an Evangelical missionary: “We need reminders to continue to reflect back to the students the tremendous value that God places on them as individuals and the love and acceptance He freely offers us no matter who we are or what we have done.”109 This statement is not untrue, but if you consider this to be the only aspect of God’s dealings with us that sees the light of day, then it becomes evident that this is a skewed view of God’s desires for us. His ceaseless call to holiness finds no voice; His declaration that if we love Him, then we will keep His commandments, and if we do not obey Him, then we never knew Him (1 John 2:3-4), becomes buried under the rush to be positive and supportive of sinners. We major on “love and acceptance” to the neglect of justice and obedience. God is not willing that any should perish, but that does not mean that He has lowered His standard for acceptance – it can only come through being found in Christ. Yes, God freely offers love and acceptance, but that is not the whole story; we must be careful to include His justice and required obedience when we communicate the Gospel message. As said before, we must count the cost, take up our cross, and then follow Christ.
Whereby they lie in wait to deceive – this deception and trickery comes through the various winds of doctrine that blow our way, and they come for one purpose: to deceive us and lead us astray. Those who propagate these winds may not realize their error, but they have a desire to gather a following, and those who follow them are being led astray. How appropriate is Paul’s command to Timothy: “Hold fast the form of sound words, which thou hast heard of me” (2 Timothy 1:13). How can we do this? – by, first of all, establishing the Bible as our final authority for life and doctrine, and then by taking all that we hear and read back to God’s Word to determine its veracity. Unfortunately, it seems that most Evangelicals have things backwards. They listen carefully to the teachers of the day and allow them to interpret Scripture for them; rather than holding the teacher’s words against the Word of God, they come to understand (really to misunderstand) God’s Truth in light of what the teacher says. Therefore, the final authority is, in fact, the teacher, and not the Scriptures. We have neglected our responsibility to “try the spirits” of those declaring many things (1 John 4:1). This is not to be a superficial testing, but is a command for us to examine what it is that influences an individual. Once again, we are to exercise discernment lest we be taken in by the good things that we might hear; we are called to carefully check out the principles upon which someone bases their thinking and teaching, and not just the words that they use.
15. But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
Here begins a contrast – we have looked at what we are not to do (to go with the flow, and be deceived); now we look into what is to be our practice. Paul described the Body of Christ as “the pillar and ground of the truth” (1 Timothy 3:15), and those who perish do so “because they received not the love of the truth, that they might be saved” (2 Thessalonians 2:10). Jesus, in His prayer of John 17, declared that God’s Word is truth (John 17:17). Ephesians 6:14 tells us that we are to wear truth as part of the protection that we will have against the enemy.
The contrast is this: but we, speaking the truth in all things, we may grow in love in Him Who is the Head – the Christ (literal).110 Speaking the truth is much more than simply not lying; it means to be faithful to the truth, which goes beyond our speech. Rather than being deceived and carried from pillar to post by various teachings that come our way, we are to remain faithful to Christ (I am the … truth) in all things, and thereby, grow in His love that passeth knowledge (Ephesians 3:19). We are not to compromise the truth of God, nor water it down so that it is easier to take, and through this faithfulness to His truth, we will grow in Him. We must not lose sight of the faith that forms the basis for this required faithfulness. James wrote that “faith, if it hath not works, is dead, being alone” (James 2:17); faith needs to be expressed, otherwise there is no evidence that it exists. Therefore, faithfulness, likewise, has to have an expression in order to be seen, and that comes through obedience. Being faithful to the truth can only come through obedience to the commands of the Lord, Who is the Truth; if we’re not sure what that entails, we can begin with His Ten commandments since they form the foundation for everything that He requires (Matthew 22:35-40).
As we have indicated, this truth is not subject to our determination or modification; Jesus unequivocally declared that God’s unchangeable Word is truth. Therefore, it is incumbent upon us to weigh everything that we hear and read against that unalterable truth. The world around us has decided that truth is whatever someone thinks that it is; when truth is subjective, we cannot ever say that someone is wrong – they are only expressing their view of what is true. Within this murky quagmire, truth becomes as fluid as water, and will take whatever shape that its container determines; nevertheless, that is not the truth that is contained in the Scriptures, nor is it the truth that is to characterize our manner of living. We are to stand firmly, without regard for the winds of doctrine that are blowing around us; we are to be the firmly planted flagpole that is uninfluenced by the winds, rather than the flag that shifts according to the direction of the wind. By compromising their position on the Word of God (the Truth), Evangelicals have undermined the very foundation of their faith. What we see today is the wreckage that came when they stepped away from the Rock and committed themselves to the waves.
May grow up in him expresses the purpose for our committed faithfulness to the truth. Again, we see that we are not to remain as those who can only drink milk, but are to grow and mature in Christ. Christians are to be characterized by spiritual growth. If there is no growth, then is there really life? In the physical realm, a baby is born and we have no other expectation than that the child will grow to maturity; if this does not take place, then we immediately recognize that something is seriously wrong. In the spiritual realm, upon being born-again in Christ, our anticipation should be no different: we should expect growth and maturing. The Scriptures are clear that this is also what God expects – we are to mature through the Spirit of God opening our eyes to the truths of His Word. Jesus said, “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you” (John 14:16-17). “When he, the Spirit of truth, is come, he will guide you into all truth ...” (John 16:13). Two things are clear if we carefully consider these words of Jesus: 1) the truth that the Spirit of God will reveal to us, will be a truth that the world cannot know, and 2) all of the truth that we need to know will come through the guidance of the Spirit of God. However, it is evident that Evangelicals no longer accept this.
Rick Warren, Bill Hybels and the rest of the church growth movement have discovered that they can build and propagate large gatherings of people using the techniques tried and proven within the marketing arm of business. By using the wisdom of business savvy, they determine what it is that their target market wants to see in a church – what would bring them through the doors and keep them there. Once they have made that determination, they simply lay that grid over the Word of God and come up with a Christianized version of the business marketing techniques. In essence, they have taken a humanistic, self-focused, worldly marketing scheme, dabbed on a thin veneer of Christianity and discovered that they can “do church” in a whole new way. In their enthusiasm to bring in ever-larger crowds, they have failed to realize that they no longer have God’s Message for lost mankind; they have become blind watchmen who are not able to discern the guise of the enemy of our souls – they have seen an angel of light, and do not detect the presence of Satan (2 Corinthians 11:14). We are told explicitly that “the wisdom of this world is foolishness with God” (1 Corinthians 3:19), yet Evangelicals are clamoring after this wisdom: whether it is the church growth movement that is enamored with the fleshly marketing techniques of the world, or the likes of James Dobson who subjects the Word of God to the humanistic philosophies of psychology. Speaking generally, Evangelicals have permitted their popular leaders to lead them into different “truths,” and have rejected the Spirit of the living God Who is able to open their eyes to the Truth. They have sold their birthright for a mess of pottage, and then went away rejoicing at the bargain that they had struck!
Of these two (church marketing and psychology), it seems that the latter has made the greatest inroads into the hearts of Evangelicals, and even into those who call themselves Fundamentalists. Those who work within psychology are very reluctant to judge anything according to the Scriptures; the more acceptable approach is one of greater tolerance for the problems, more blame for something (or someone) else, and working through the difficulties following the pattern of the world’s techniques. Through this, “biblical counselors depart from the fundamental truths of the Gospel by using the unproved and unscientific psychological opinions of men, rather than having complete confidence in the biblical truth of God. They have chosen to combine dregs from the broken cisterns of man-made ideas with the fresh springs of living water and thereby serve mixed drinks that poison the soul.”111 By all appearances, only a very few still hold confidence in God’s truth; counseling programs are now a significant portion in most seminary programs today. Northland Baptist Bible College (now more impressively known as Northland International University) and Bob Jones University (both considered by many to be Fundamentalist schools) offer programs in counseling that include courses in psychology. This is one area that has been propelled into prominence among Evangelicals by the general deferral to the “experts.” It seems that those who have been trained in handling the Bible are no longer qualified to offer discernment in matters of life; such things must be referred to those who have been specifically trained in counseling and psychology. Those who have been influenced by a godless philosophy that has been mixed with superficial references to Scripture, are given higher regard in the matter of discerning what is right than those who have only studied the Word of God (this is rare since virtually all seminaries teach theology rather than the Bible). This is an area of blindness with Evangelicals; there is a general acceptance of psychological counseling as a legitimate framework for the interpretation of Scripture. Once again, things are backwards: instead of the Scriptures being the grid through which we view all things (including psychology), godless philosophy now provides the framework by which the Bible is to be understood – the result is one of confusion and error.
We are told that we are to grow in Christ in all things. Yet the modern Biblical counseling movement has set this aside as they seek to supplement the Word of God in those areas where they have become the “experts.” Although they will not admit to setting the Scriptures aside, counselors continue to study and use techniques and philosophies that are based on humanistic thinking. Evangelical seminaries continue to seek to integrate the Bible with the pseudo-science of psychology, and fail to recognize that light and darkness have nothing in common, and are to remain that way (2 Corinthians 6:14, founded upon Genesis 1:4). Our difficulty in handling what the Lord brings our way in life has less to do with our lack of expertise in the philosophies of Sigmund Freud, and more to do with our lack of understanding the Word of God. The Spirit of God is sent by Jesus to guide us into all truth (John 16:13), so why would we look for direction from the ramblings of those who sought to eradicate God from their thinking?
Returning to our verse, we see that Christ is referred to as the head. In Ephesians 1:22 we learned that Christ has been established as Head over all things, but here He is very specifically identified as the Head of the Body. Colossians 1:18 tells us: “He is the head of the body, the church,” the ekklesia, His called-out ones. We are to grow in Him, in keeping with the charge to remain in Him: “If ye keep [obey] my commandments, [then] ye shall abide [remain] in my love; even as I have kept my Father’s commandments, and abide in his love” (John 15:10).112
All of this upward growth in Christ comes through remaining faithful to the truth in all things; we have been told by Jesus that the words of God are truth (John 17:17), and that He would send the Spirit of Truth to guide us into all truth (John 14:17; 16:13). Why would we even consider supplementing such a promise with humanistic thinking?
16. From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
From whom ties what follows in this verse to Christ, as mentioned in the previous verse. Once again, the theme of Ephesians comes through: in (or, in this case, from) Christ. As Head of the Body of all who are believing, Christ, as the Shepherd, leads those who are following Him (John 10:27), and, not only provides them with what they need individually, but also what is best for the Body (the flock) as a whole.
This Body is fitly joined together. The same Greek word is used here as in Ephesians 2:21, where it speaks of the building growing into a holy temple in the Lord, and carries the thought of being joined closely together.113 The Master-builder is at work and as the Chief Corner (Ephesians 2:20), He is constructing a Building/Body/Flock that will be perfect and holy. Hence, if we are not growing in Him (which is something that is required of all who believe), what basis do we have to include ourselves in the construction project on which He is working? Will He be pleased to use the teachings of godless philosophers in His building program? I think not; being fitly joined together flows from Jesus Christ, not Sigmund Freud, James Dobson, Chuck Colson or anyone else with a teaching that does not pass the Biblical test!
The Greek word for compacted carries the thought of being united, which hearkens back to the unity of the Spirit (Ephesians 4:3),114 and serves to reinforce the fitly joined together just mentioned. The Greek word translated as joint, does not mean a joint (such as the knee or elbow), but rather a ligature that acts as a connection or a means of joining together.115 The thrust here has nothing to do with flexibility, and everything to do with being one with Christ: you remain in Me, I in you (John 15:4a, literal).116 Again, we must not lose the context for this, namely, that this interconnectedness is with Christ, and has no Ecumenical context. In this Body, we are inextricably joined to Christ (without Him, we are lost): the Vine and branches of John 15:4 – without Him we cannot do anything!
I have read that the brain is more than a storage place for memories and a processor of sensory perceptions and thoughts. Scientists are discovering that the brain is the great control center of the body and seeks to keep all operations in balance, calling for compensating functions when something goes wrong.117 In essence, the brain is connected to every part and function of the body and seeks to coordinate and control all of these functions. This is the parallel that Scripture wants us to understand when it refers to Christ as being the Head of the Body – those whom He has purchased out of sin. As we make every effort, under the guidance of the Spirit of Truth, to walk worthy of His calling, we strengthen our connection with our Savior, and our union with Him grows. The essence of this phrase, fitly jointed together, is that we are united by that which comes through every connection that we have with Christ. There is no room for Colson’s Evangelicals and Catholics Together. Our unity comes only through our being in Christ; He must be the focus in order for there to be a union that will receive His blessing. All of our efforts at unity are as straw that will not survive the test of fire, and only lead to compromise and the Lord’s displeasure.
When we understand that the unity that we have as the Body of Christ comes only through our union with Christ, and that it is strengthened and sustained by being joined to Him through our continual abiding in Him, then we will realize the futility of our efforts that may be expended in order to achieve unity. When Colson says, “we must strive for unity because it is the essence of the church,”118 it is very clear that he has misunderstood the truth of this verse. The compacting, or close unity of the Body, does not come through our efforts to make it happen, but from that which flows from Christ, our Head, through our connectedness to Him. It is all of Him, and nothing of us.
Returning to our verse, we see that Christ is referred to as the head. In Ephesians 1:22 we learned that Christ has been established as Head over all things, but here He is very specifically identified as the Head of the Body. Colossians 1:18 tells us: “He is the head of the body, the church,” the ekklesia, His called-out ones. We are to grow in Him, in keeping with the charge to remain in Him: “If ye keep [obey] my commandments, [then] ye shall abide [remain] in my love; even as I have kept my Father’s commandments, and abide in his love” (John 15:10).112
All of this upward growth in Christ comes through remaining faithful to the truth in all things; we have been told by Jesus that the words of God are truth (John 17:17), and that He would send the Spirit of Truth to guide us into all truth (John 14:17; 16:13). Why would we even consider supplementing such a promise with humanistic thinking?
16. From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
From whom ties what follows in this verse to Christ, as mentioned in the previous verse. Once again, the theme of Ephesians comes through: in (or, in this case, from) Christ. As Head of the Body of all who are believing, Christ, as the Shepherd, leads those who are following Him (John 10:27), and, not only provides them with what they need individually, but also what is best for the Body (the flock) as a whole.
This Body is fitly joined together. The same Greek word is used here as in Ephesians 2:21, where it speaks of the building growing into a holy temple in the Lord, and carries the thought of being joined closely together.113 The Master-builder is at work and as the Chief Corner (Ephesians 2:20), He is constructing a Building/Body/Flock that will be perfect and holy. Hence, if we are not growing in Him (which is something that is required of all who believe), what basis do we have to include ourselves in the construction project on which He is working? Will He be pleased to use the teachings of godless philosophers in His building program? I think not; being fitly joined together flows from Jesus Christ, not Sigmund Freud, James Dobson, Chuck Colson or anyone else with a teaching that does not pass the Biblical test!
The Greek word for compacted carries the thought of being united, which hearkens back to the unity of the Spirit (Ephesians 4:3),114 and serves to reinforce the fitly joined together just mentioned. The Greek word translated as joint, does not mean a joint (such as the knee or elbow), but rather a ligature that acts as a connection or a means of joining together.115 The thrust here has nothing to do with flexibility, and everything to do with being one with Christ: you remain in Me, I in you (John 15:4a, literal).116 Again, we must not lose the context for this, namely, that this interconnectedness is with Christ, and has no Ecumenical context. In this Body, we are inextricably joined to Christ (without Him, we are lost): the Vine and branches of John 15:4 – without Him we cannot do anything!
I have read that the brain is more than a storage place for memories and a processor of sensory perceptions and thoughts. Scientists are discovering that the brain is the great control center of the body and seeks to keep all operations in balance, calling for compensating functions when something goes wrong.117 In essence, the brain is connected to every part and function of the body and seeks to coordinate and control all of these functions. This is the parallel that Scripture wants us to understand when it refers to Christ as being the Head of the Body – those whom He has purchased out of sin. As we make every effort, under the guidance of the Spirit of Truth, to walk worthy of His calling, we strengthen our connection with our Savior, and our union with Him grows. The essence of this phrase, fitly jointed together, is that we are united by that which comes through every connection that we have with Christ. There is no room for Colson’s Evangelicals and Catholics Together. Our unity comes only through our being in Christ; He must be the focus in order for there to be a union that will receive His blessing. All of our efforts at unity are as straw that will not survive the test of fire, and only lead to compromise and the Lord’s displeasure.
When we understand that the unity that we have as the Body of Christ comes only through our union with Christ, and that it is strengthened and sustained by being joined to Him through our continual abiding in Him, then we will realize the futility of our efforts that may be expended in order to achieve unity. When Colson says, “we must strive for unity because it is the essence of the church,”118 it is very clear that he has misunderstood the truth of this verse. The compacting, or close unity of the Body, does not come through our efforts to make it happen, but from that which flows from Christ, our Head, through our connectedness to Him. It is all of Him, and nothing of us.
Paul Wattson
January 25, 2008 ended what was called the Week of Prayer for Christian Unity, a joint venture of the World Council of Churches and the Roman Catholic Church. This “week” began in 1908 when an Episcopalian, Paul Wattson, saw unity as a command of Jesus, and felt that this could only be achieved by Christians returning to the Catholic Church (which he demonstrated by personal example the following year). What is clear from the Week of Prayer for Christian Unity, and from the efforts of men like Colson, is that these are fleshly efforts expended in an attempt to bring about an external unity, and have nothing whatsoever to do with the unity of which Paul wrote. A careful consideration of the past ten to fifteen years within the Evangelical movement will show that there has been a subtle but steady movement in the direction of Rome. This is the product of soft-peddling the clear teachings of Scripture in favor of a more positive message that endeavors to give everyone a heavenly glow. Satan knew that without the pure truth of Scripture, it would not be long before the Evangelicals would be eating out of his hand.
Returning to our verse, the Greek word that is translated effectual working (energia) is used in the NT only in regard to superhuman power.119 Within the context here, that can only refer to the working of Christ; this is not just each of us doing our part, but it is the work of God that comes through our vital connection to Christ as the Head of the Body. The Body is united, or joined together, not through our efforts, but through the working of Christ in us by means of our being joined to Him. We must be the work of Christ before we can do a work for Christ. “For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13). Jesus stated, “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:5). This last phrase, without me ye can do nothing, is the culmination of what Jesus is saying here. This is a very emphatic statement in the Greek, making use of a double negative in order to underscore the message: apart from Me you have absolutely no ability to do nothing at all (literal);120 a double negative doesn’t work well in English, but, in Greek, it is quite commonly used to underscore the impossibility of something. However, in order to provide a balanced understanding of this strong declaration, it is necessary to consider Jesus’ words from Matthew 7:21-23: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” It is plainly evident from this passage that there will be those who will do many things in the name of Jesus, and yet receive His condemnation. Although they did great exploits (from the human perspective), the Lord did not recognize their works. Jesus said that, without Him, we are able to do absolutely nothing; therefore, we can understand that all of these great works were done without the Lord. They did many wonderful things but the Lord was not in them energizing the work – “they that are in the flesh cannot please God” (Romans 8:8). “Except the LORD build the house, they labour in vain that build it” (Psalm 127:1a); unless the Lord is building the Body of Christ, we labor in vain to build it on our own. Even though we may do great things, and even do them in the name of the Lord, unless we permit the Spirit of God to work in us to accomplish these things, they are vanity for they hold no eternal value.
We have looked at Matthew 7:22-23 where Jesus warned that He would not accept everyone just because they have done marvelous things in His name. Consider the context of this warning – it follows on the heels of: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits” (Matthew 7:15-16a). After declaring that we would be able to recognize the wolves by their fruits, even when they appeared to be sheep, Jesus goes on to reveal that there will be those who will do great things in His name, but they will be condemned, because He does not know them. So how can we know the wolves when they are disguised, and if the works that they do in the name of Jesus (their fruits), will be rejected by Him? Jesus explains that the one who will enter heaven is the one who is doing the will of God (Matthew 7:21); in other words, we must be walking in obedience to the commands of God. John wrote: “And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:3-4). Ponder this! John declares, by the Spirit of God, that there will be those who say, “I know God,” and yet they are not keeping His commandments; they are described as being without the truth, not simply that they haven’t come to a full understanding of the truth, but that the truth is not there – they are living a lie! The lie is this: they profess to know God, yet they do not obey His commands; therefore, to know God is to walk in obedience to His commandments. Most Evangelicals today call those who desire to walk according to God’s commands, legalists. Make no mistake – obedience is never legalism! Legalism says, “If I do these things I will gain salvation, or I will appear more righteous before God.” The Roman Catholic Church, and many of the Reformation churches, consider the sacraments to be essential to salvation, and that without them, you are lost – that is legalism. To desire to walk through life in accordance to God’s Word to us, out of a heart of gratitude for the provision that He has made for us in Christ – that is obedience!
Consider Paul’s words to the Thessalonians: “they received not the love of the truth, that they might be saved” (2 Thessalonians 2:10). Paul is writing about those in the end times who will be deceived by the working of the Antichrist (Satan’s man) that will be done with “all power and signs and lying wonders,” and their deception will come because of their disregard of the truth. Jesus declared that the words of God are truth (John 17:17); therefore, unless we are prepared to live in accordance with the Scriptures, we will be declared to be liars (1 John 2:4), and furthermore, will become fair game for the deception that will take place in the end times. I fear that this will be the end for many within Evangelicalism. There is a growing number who claim to “know God” but their lives clearly indicate that they are not walking in obedience to His commandments. We are to be very careful that we do not join ourselves to them or walk with them, lest we should be overcome by the message of positivism and succumb to the deception of Satan. “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night” (Psalm 1:1-2). The ungodly are not just those who frequent the red-light districts of our cities; they are also those who, week-by-week, mindlessly fill the pews of today’s modern churches, and those who proclaim a skewed gospel – a positive-only message of God’s love. We are not to walk in their ways! Their positive message of a different gospel will result in them standing with sinners – Colson is a classic example of that, for he stood shoulder-to-shoulder with the Catholics and was one with them. Finally, there is a growing scorn among Evangelicals for those who advocate adhering to the teachings of Scripture, and avoiding their Ecumenical acceptance of all who call themselves “Christian” – we are considered to be too narrow and too negative. There is a progression in Psalm 1:1 of which we must not lose sight: first, there is walking with them (after all, we might rationalize, they’re not bad people, and they say that they love God), then there is a stopping to stand with them (after all, they’re working for a good cause, and why shouldn’t we support them in it – this is Dobson’s line for joining with the Catholics in the defense of the family), and then there is the final capitulation – sitting with them and criticizing those who walk the narrow pathway to life. It all begins with walking with them, doing things with them, attending their meetings, listening to or reading their teachings, etc. By contrast, Psalm 1:2 calls on us to delight in the law, or commandments, of the Lord and to seek our direction from them. If we see ourselves being drawn into walking in the way of the modern Evangelical, whether frequently or on occasion (for that is the greatest temptation that we will face today), then we must stop immediately, and return to the Word of God. We must be alert, for the temptation is subtle.
Paul’s admonition to the Thessalonians was that they were to “prove all things” (1 Thessalonians 5:21). This requires more than a cursory evaluation; it calls for a careful examination and testing to determine if something, or someone, is genuine or not. Effort is to be expended in making the determination of authenticity! Paul’s letter was not addressed to the chief leader or overseer of the group, but to the “called-out” ones at Thessalonica; this is not a charge reserved for those who bear the responsibility of oversight, but for everyone. John, in his epistle, calls us to exercise discernment: “believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). The Greek word for try is the same word translated as prove in 1 Thessalonians 5:21 – we are to exercise careful examination and testing before we believe someone. The Bereans of Acts 17 were considered to be more noble than those at Thessalonica, for they took the words of the Apostle Paul and examined them in light of the Scriptures. The Bereans were not gullible, they tested what they heard to determine if it was genuine; they demonstrated a love for the truth by examining all things against the truth. This is virtually unheard of among Evangelicals today.
Returning to our passage, the effectual working is not our working, but, rather, the working of Christ as Head of the Body, in the measure of every part. This is a difficult phrase to understand, so let’s approach it carefully, keeping the context in mind. Measure is from the Greek word metro, and figuratively, as it is used here, refers to the result of measuring, an understood extent or limit.121 The Greek words translated as every part, also include the word for one, adding an element of singular precision – every part is included, not one is left out.122 As we bring these together, what we have is a declaration that is in keeping with the metaphor of the body that began this verse: Christ is working according to the extent, or limit, of each individual part of the Body. Two things bear consideration here: 1) it is Christ Who is working, as we have already seen, and 2) we are all different. Christ is working according to the limitation of each one of us within the Body; we are not all the same, and Christ is working in accordance with our uniqueness. Psalm 103:14: “For he knoweth our frame; he remembereth that we are dust.” Once again, there is no place for our fleshly efforts to fit into what we perceive to be the Body of Christ – that will only lead to disaster.
In his first letter to the Corinthians, Paul illustrated this very clearly when speaking of the gifting by the Spirit that we have all been given. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him” (1 Corinthians 12:13-18). It is God Who has placed us within the Body of Christ, and we have not all be given the same interests, abilities or roles. This is why it is so important that we not parrot those around us – God has prepared a specific role for us, and so we are not to compare ourselves with others. “For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise” (2 Corinthians 10:12). Indeed, since God has placed us within the Body according to our limitations and as it pleased Him for the benefit of the whole Body, why would we discredit His wise placement by comparing ourselves with anyone else. If we walk worthy of the calling of God on our lives, then our relationship with Christ as our Head will be strengthened, and His power working through us will see the fulfillment of His desires for us. Paul’s confidence in the worthy walk of the Philippians was such that he declared: “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6). We will not find fulfillment in God by trying to emulate someone else; we must permit God to work His pleasure in us, “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:10).
We now come to the culmination of this verse, what everything has been working toward: the growth of the Body of Christ that leads to its edification within that amazing love of Christ. As we all learn to maintain our relationship with Christ, the Head (John 15:4), we will grow and mature in Him, and that results in the whole Body being uplifted in His holiness and righteousness. Not comparing ourselves with anyone else, which is not wise (2 Corinthians 10:12), but being encouraged and committed individually in our walk with the Lord.
All of this is a result of God having given apostles, prophets, etc. to the Body of Christ (v. 11). Through the ministry of those who exercise the gifting that God has bestowed upon them, we will all grow in spiritual maturity and oneness of faith, experience stability in our walk, and enjoy an intimate connectedness to Christ as the Head.
However, as we look about us today, we see the opposite: we see immaturity, instability, and fleshly indulgence. It would seem that there is little doubt that wolves are filling the roles of shepherds and teachers, and they are speaking enticing words of comfort for the itching ears of listeners who only desire to be consoled and assured that they are okay. Spiritual blindness has settled over the average Evangelical; he has turned away from the truth and has embraced a falsehood that assures him of a place in heaven without repentance, without walking in obedience to God’s commandments, and without separating from the world and error. Unfortunately, this is not just a generational malady – an affliction of the new generation coming up. This blindness has settled over all generations alive today, those who have walked 40, 50 or even 60 years in the “Christian” faith are just as likely to hold to these liberal, unbiblical views as the generation of rockers who are creating their own version of Christianity, so-called. Paul, in many of his letters, wrote against error and the new gospels that were flooding the world of his day – why would we think that our day would be any different.
Returning to our verse, the Greek word that is translated effectual working (energia) is used in the NT only in regard to superhuman power.119 Within the context here, that can only refer to the working of Christ; this is not just each of us doing our part, but it is the work of God that comes through our vital connection to Christ as the Head of the Body. The Body is united, or joined together, not through our efforts, but through the working of Christ in us by means of our being joined to Him. We must be the work of Christ before we can do a work for Christ. “For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13). Jesus stated, “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:5). This last phrase, without me ye can do nothing, is the culmination of what Jesus is saying here. This is a very emphatic statement in the Greek, making use of a double negative in order to underscore the message: apart from Me you have absolutely no ability to do nothing at all (literal);120 a double negative doesn’t work well in English, but, in Greek, it is quite commonly used to underscore the impossibility of something. However, in order to provide a balanced understanding of this strong declaration, it is necessary to consider Jesus’ words from Matthew 7:21-23: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” It is plainly evident from this passage that there will be those who will do many things in the name of Jesus, and yet receive His condemnation. Although they did great exploits (from the human perspective), the Lord did not recognize their works. Jesus said that, without Him, we are able to do absolutely nothing; therefore, we can understand that all of these great works were done without the Lord. They did many wonderful things but the Lord was not in them energizing the work – “they that are in the flesh cannot please God” (Romans 8:8). “Except the LORD build the house, they labour in vain that build it” (Psalm 127:1a); unless the Lord is building the Body of Christ, we labor in vain to build it on our own. Even though we may do great things, and even do them in the name of the Lord, unless we permit the Spirit of God to work in us to accomplish these things, they are vanity for they hold no eternal value.
We have looked at Matthew 7:22-23 where Jesus warned that He would not accept everyone just because they have done marvelous things in His name. Consider the context of this warning – it follows on the heels of: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits” (Matthew 7:15-16a). After declaring that we would be able to recognize the wolves by their fruits, even when they appeared to be sheep, Jesus goes on to reveal that there will be those who will do great things in His name, but they will be condemned, because He does not know them. So how can we know the wolves when they are disguised, and if the works that they do in the name of Jesus (their fruits), will be rejected by Him? Jesus explains that the one who will enter heaven is the one who is doing the will of God (Matthew 7:21); in other words, we must be walking in obedience to the commands of God. John wrote: “And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:3-4). Ponder this! John declares, by the Spirit of God, that there will be those who say, “I know God,” and yet they are not keeping His commandments; they are described as being without the truth, not simply that they haven’t come to a full understanding of the truth, but that the truth is not there – they are living a lie! The lie is this: they profess to know God, yet they do not obey His commands; therefore, to know God is to walk in obedience to His commandments. Most Evangelicals today call those who desire to walk according to God’s commands, legalists. Make no mistake – obedience is never legalism! Legalism says, “If I do these things I will gain salvation, or I will appear more righteous before God.” The Roman Catholic Church, and many of the Reformation churches, consider the sacraments to be essential to salvation, and that without them, you are lost – that is legalism. To desire to walk through life in accordance to God’s Word to us, out of a heart of gratitude for the provision that He has made for us in Christ – that is obedience!
Consider Paul’s words to the Thessalonians: “they received not the love of the truth, that they might be saved” (2 Thessalonians 2:10). Paul is writing about those in the end times who will be deceived by the working of the Antichrist (Satan’s man) that will be done with “all power and signs and lying wonders,” and their deception will come because of their disregard of the truth. Jesus declared that the words of God are truth (John 17:17); therefore, unless we are prepared to live in accordance with the Scriptures, we will be declared to be liars (1 John 2:4), and furthermore, will become fair game for the deception that will take place in the end times. I fear that this will be the end for many within Evangelicalism. There is a growing number who claim to “know God” but their lives clearly indicate that they are not walking in obedience to His commandments. We are to be very careful that we do not join ourselves to them or walk with them, lest we should be overcome by the message of positivism and succumb to the deception of Satan. “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night” (Psalm 1:1-2). The ungodly are not just those who frequent the red-light districts of our cities; they are also those who, week-by-week, mindlessly fill the pews of today’s modern churches, and those who proclaim a skewed gospel – a positive-only message of God’s love. We are not to walk in their ways! Their positive message of a different gospel will result in them standing with sinners – Colson is a classic example of that, for he stood shoulder-to-shoulder with the Catholics and was one with them. Finally, there is a growing scorn among Evangelicals for those who advocate adhering to the teachings of Scripture, and avoiding their Ecumenical acceptance of all who call themselves “Christian” – we are considered to be too narrow and too negative. There is a progression in Psalm 1:1 of which we must not lose sight: first, there is walking with them (after all, we might rationalize, they’re not bad people, and they say that they love God), then there is a stopping to stand with them (after all, they’re working for a good cause, and why shouldn’t we support them in it – this is Dobson’s line for joining with the Catholics in the defense of the family), and then there is the final capitulation – sitting with them and criticizing those who walk the narrow pathway to life. It all begins with walking with them, doing things with them, attending their meetings, listening to or reading their teachings, etc. By contrast, Psalm 1:2 calls on us to delight in the law, or commandments, of the Lord and to seek our direction from them. If we see ourselves being drawn into walking in the way of the modern Evangelical, whether frequently or on occasion (for that is the greatest temptation that we will face today), then we must stop immediately, and return to the Word of God. We must be alert, for the temptation is subtle.
Paul’s admonition to the Thessalonians was that they were to “prove all things” (1 Thessalonians 5:21). This requires more than a cursory evaluation; it calls for a careful examination and testing to determine if something, or someone, is genuine or not. Effort is to be expended in making the determination of authenticity! Paul’s letter was not addressed to the chief leader or overseer of the group, but to the “called-out” ones at Thessalonica; this is not a charge reserved for those who bear the responsibility of oversight, but for everyone. John, in his epistle, calls us to exercise discernment: “believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). The Greek word for try is the same word translated as prove in 1 Thessalonians 5:21 – we are to exercise careful examination and testing before we believe someone. The Bereans of Acts 17 were considered to be more noble than those at Thessalonica, for they took the words of the Apostle Paul and examined them in light of the Scriptures. The Bereans were not gullible, they tested what they heard to determine if it was genuine; they demonstrated a love for the truth by examining all things against the truth. This is virtually unheard of among Evangelicals today.
Returning to our passage, the effectual working is not our working, but, rather, the working of Christ as Head of the Body, in the measure of every part. This is a difficult phrase to understand, so let’s approach it carefully, keeping the context in mind. Measure is from the Greek word metro, and figuratively, as it is used here, refers to the result of measuring, an understood extent or limit.121 The Greek words translated as every part, also include the word for one, adding an element of singular precision – every part is included, not one is left out.122 As we bring these together, what we have is a declaration that is in keeping with the metaphor of the body that began this verse: Christ is working according to the extent, or limit, of each individual part of the Body. Two things bear consideration here: 1) it is Christ Who is working, as we have already seen, and 2) we are all different. Christ is working according to the limitation of each one of us within the Body; we are not all the same, and Christ is working in accordance with our uniqueness. Psalm 103:14: “For he knoweth our frame; he remembereth that we are dust.” Once again, there is no place for our fleshly efforts to fit into what we perceive to be the Body of Christ – that will only lead to disaster.
In his first letter to the Corinthians, Paul illustrated this very clearly when speaking of the gifting by the Spirit that we have all been given. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him” (1 Corinthians 12:13-18). It is God Who has placed us within the Body of Christ, and we have not all be given the same interests, abilities or roles. This is why it is so important that we not parrot those around us – God has prepared a specific role for us, and so we are not to compare ourselves with others. “For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise” (2 Corinthians 10:12). Indeed, since God has placed us within the Body according to our limitations and as it pleased Him for the benefit of the whole Body, why would we discredit His wise placement by comparing ourselves with anyone else. If we walk worthy of the calling of God on our lives, then our relationship with Christ as our Head will be strengthened, and His power working through us will see the fulfillment of His desires for us. Paul’s confidence in the worthy walk of the Philippians was such that he declared: “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6). We will not find fulfillment in God by trying to emulate someone else; we must permit God to work His pleasure in us, “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:10).
We now come to the culmination of this verse, what everything has been working toward: the growth of the Body of Christ that leads to its edification within that amazing love of Christ. As we all learn to maintain our relationship with Christ, the Head (John 15:4), we will grow and mature in Him, and that results in the whole Body being uplifted in His holiness and righteousness. Not comparing ourselves with anyone else, which is not wise (2 Corinthians 10:12), but being encouraged and committed individually in our walk with the Lord.
All of this is a result of God having given apostles, prophets, etc. to the Body of Christ (v. 11). Through the ministry of those who exercise the gifting that God has bestowed upon them, we will all grow in spiritual maturity and oneness of faith, experience stability in our walk, and enjoy an intimate connectedness to Christ as the Head.
However, as we look about us today, we see the opposite: we see immaturity, instability, and fleshly indulgence. It would seem that there is little doubt that wolves are filling the roles of shepherds and teachers, and they are speaking enticing words of comfort for the itching ears of listeners who only desire to be consoled and assured that they are okay. Spiritual blindness has settled over the average Evangelical; he has turned away from the truth and has embraced a falsehood that assures him of a place in heaven without repentance, without walking in obedience to God’s commandments, and without separating from the world and error. Unfortunately, this is not just a generational malady – an affliction of the new generation coming up. This blindness has settled over all generations alive today, those who have walked 40, 50 or even 60 years in the “Christian” faith are just as likely to hold to these liberal, unbiblical views as the generation of rockers who are creating their own version of Christianity, so-called. Paul, in many of his letters, wrote against error and the new gospels that were flooding the world of his day – why would we think that our day would be any different.
Jack van Impe
Today, the message is that confrontation must be avoided at all costs, even at the expense of forsaking God’s declared truth (this might not be acknowledged, but it is what happens). Yet we are called to stand against a foe, and must be prepared for it (2 Corinthians 10:4; Ephesians 6:10-17; 1 Timothy 1:18, 6:12; 2 Timothy 4:7). When New Evangelicalism launched itself in the late 1940s, it did so by laying down its weapons, removing its armor, and pulling up a chair to dialogue with the enemy; they were tired of fighting, and sought a peace agreement with the enemy of their souls, which only served to clinch their spiritual apostasy. Christ defeated Satan at the cross through His death and resurrection; the victory is sealed, and yet they sold out to the evil one just so that they could relax, let their guard down, and enjoy life. Unfortunately, the terms of peace were so enticing that their example spread like wildfire, and even many Fundamental preachers laid their weapons down and chose apostasy over remaining true to the Word of God. Jack van Impe is a classic example of this in our day. For many years, he preached a message that called for separation from error and adherence to the Gospel, even standing against the compromises made by Billy Graham. Then one day, he became weary of being “hate-filled”;123 he laid his message of truth down, picked up the so-called message of love, turned around and embraced the enemies of the Gospel as his brothers. However, we should not be surprised at this, for Jesus said, “false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect” (Mark 13:22). These wolves in sheep’s clothing will be so effective that those who are in Christ will also be tempted to turn away. Contrary to popular opinion, this verse does not say that those in Christ cannot be seduced. The Greek word translated as possible means to be strong, mighty or able.124 Therefore, the conditional statement is a reflection on the degree of effectiveness that the false christs and prophets have in plying their seduction; if they are mighty in their persuasion, then it is very possible that they may be able to lead some, who are in Christ, astray. We must be alert, always measuring the message and life of any man against Scripture; we are to keep our eyes on Jesus, the “author and finisher of our faith” (Hebrews 12:2). Beware of following a man or his message, no matter how good it sounds or how many good things he might say – we must continually measure what we hear against the Word of God.
Within churches today, there is a tradition that elevates the role of a so-called pastor or leader beyond what the Word of God declares. Those of this mindset look to Scriptures like Hebrews 13:17 as their basis for deferring to the pastor because of the role that he fills within their assembly. A superficial reading of this verse might seem to support their position: “Obey them that have the rule over you, and submit yourselves ….” Obey is a command, but it is not a command to submit to someone who is in authority, as it is in 1 Peter 2:13. The Greek word translated as obey (peitho) means to be persuaded, and is most often translated as persuade or trust.125 This does not mean that we are to permit ourselves to be talked into trusting someone, but, in keeping with 1 John 4:1, we are to test and prove someone before we are persuaded. If a leader is not willing to be tested and proven in this Scriptural manner, then he is immediately disqualified. Just because a man is a leader in a local assembly does not mean that we must submit to his leadership – we are to test him, and, being persuaded that he is trustworthy, we then submit ourselves. Given the subtlety of the seduction of the enemy of our souls, we must always remain alert; there is to be a continual testing lest we be drawn away from the truths of Scripture (peitho is in the present tense – it must always be happening). There is never a time when we can spiritually put our feet up and relax; we must always be vigilant (1 Peter 5:8). It is only as we are alert and remain in Christ that we will be a source of edification to the rest of the Body of Christ. No edification comes from someone who lives a life of compromise and disobedience to the Lord – they become a source of stumbling to those who see them (Romans 16:17). The Way is narrow; compromise, by its very nature, seeks to broaden the way – the way is not of our making, so we cannot alter the strait or narrow gate that leads to life (Matthew 7:13-14).
17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
Once again, we have the word therefore, which serves to connect that which follows to what has come before. This is a signal for us to be conscious of the context of what we read, and should be a warning not to take what follows in isolation.
Although this portion does not take the form of a command, the structure demands that we give it careful attention. Paul inserted the phrase testify in the Lord, which tells us that these are more than simply his words. The Greek word translated as testify (marturomai) comes from martus or witness (from which we get martyr) and is an emphatic word that stresses Paul’s calling on the Lord as a witness to the truth of this matter,126 thereby placing greater significance on his words that follow.
Within churches today, there is a tradition that elevates the role of a so-called pastor or leader beyond what the Word of God declares. Those of this mindset look to Scriptures like Hebrews 13:17 as their basis for deferring to the pastor because of the role that he fills within their assembly. A superficial reading of this verse might seem to support their position: “Obey them that have the rule over you, and submit yourselves ….” Obey is a command, but it is not a command to submit to someone who is in authority, as it is in 1 Peter 2:13. The Greek word translated as obey (peitho) means to be persuaded, and is most often translated as persuade or trust.125 This does not mean that we are to permit ourselves to be talked into trusting someone, but, in keeping with 1 John 4:1, we are to test and prove someone before we are persuaded. If a leader is not willing to be tested and proven in this Scriptural manner, then he is immediately disqualified. Just because a man is a leader in a local assembly does not mean that we must submit to his leadership – we are to test him, and, being persuaded that he is trustworthy, we then submit ourselves. Given the subtlety of the seduction of the enemy of our souls, we must always remain alert; there is to be a continual testing lest we be drawn away from the truths of Scripture (peitho is in the present tense – it must always be happening). There is never a time when we can spiritually put our feet up and relax; we must always be vigilant (1 Peter 5:8). It is only as we are alert and remain in Christ that we will be a source of edification to the rest of the Body of Christ. No edification comes from someone who lives a life of compromise and disobedience to the Lord – they become a source of stumbling to those who see them (Romans 16:17). The Way is narrow; compromise, by its very nature, seeks to broaden the way – the way is not of our making, so we cannot alter the strait or narrow gate that leads to life (Matthew 7:13-14).
17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
Once again, we have the word therefore, which serves to connect that which follows to what has come before. This is a signal for us to be conscious of the context of what we read, and should be a warning not to take what follows in isolation.
Although this portion does not take the form of a command, the structure demands that we give it careful attention. Paul inserted the phrase testify in the Lord, which tells us that these are more than simply his words. The Greek word translated as testify (marturomai) comes from martus or witness (from which we get martyr) and is an emphatic word that stresses Paul’s calling on the Lord as a witness to the truth of this matter,126 thereby placing greater significance on his words that follow.
We are no longer to walk as the rest of the people walk (walk is used figuratively in reference to how we are living, how we use the opportunities that come our way); other Gentiles (loipoy ethnos) does not catch Paul’s thought accurately – literally it is the remaining people.127 This is a simple statement of fact that there is to be a marked difference between how we, as children of God, conduct our lives and the heathen who are not in Christ. One of the things that the fathers of New Evangelicalism determined was to place a new emphasis on “the application of the gospel to the sociological, political, and economic areas of life.”128 Their endeavor sounds noble – what could be more appropriate than applying the reality of the Gospel to where we all live from day-to-day. However, their focus was more on the social and political aspects of the application than on the Gospel message, and, consequently, the message became increasingly blurred as they sought for ways to meld it into a society that did not recognize the authority of Scripture. Today we have Evangelicals presenting a different gospel that bears little resemblance to the Gospel message of the Bible – one that is readily accepted by society because it places few demands on them. In contravention of Paul’s declaration that we are not to live like the rest of the world, professing Christians today bear a striking resemblance to the world: they dress the same, talk the same, and do the same things – the only difference is that they may occasionally gather with others of like mind on Sunday mornings to be reminded that they are okay. The basis for Biblical separation goes right back to creation. On the first day, God created light; but more than that, He separated the light from the darkness (Genesis 1:4). So when Paul, by the Spirit of God, asks the question in 2 Corinthians 6:14, “what communion hath light with darkness?” – the Biblical answer is, “None!” God, from the time of creation, separated light from darkness! Jesus called us the light of the world, and even as God, in His infinite wisdom, separated light from darkness, so we, too, are to be separated from the darkness of this world. Yet Evangelicals (following the New Evangelical mandate) seek to bring the light into communion with the darkness – the result has been a great darkness (Matthew 6:23)!
How does the rest of the world walk? – in the vanity of their mind. Vanity no longer carries the full weight of the word that is used in Greek (mataiotes) that means devoid of truth, emptiness, without purpose, or nonsense.129 This stands in stark contrast to the life that we are to live in Christ; this is the darkness from which we are to separate. The mind includes the intellect, reasoning, and thinking – those aspects that bring insight and understanding; what intuitively stands in contrast to vanity.130 The foundation upon which the world makes its determinations is not the truth of God, although today, many times it seems that those of the world exercise greater integrity and wisdom than those who profess to be Christians. The fog that has settled into the minds of Evangelicals today causes a greater blindness than is often demonstrated by the ungodly who do not have Spirit-guided Biblical understanding – or, could it be that these Evangelicals are also without the Spirit of God because they cling to their own false gospel?
In his first letter to the Corinthians, Paul was critical of them for taking their internal disputes to the ungodly judges for resolution (chapter 6:1). It is not that these judges were unable to make wise determinations, but the fact that they are without the Spirit of God means that they cannot make decisions in accordance with God’s perspective. The element of “Thy word is truth” is missing from the understanding of the worldly judge, something that must be present within the believer. Again, there is a need to draw a line between the light and the darkness, and not try to merge the two. The positive-only approach of New Evangelicals is an effort to mingle light with darkness. When they shed their armor of protection and sat down at the table with the Liberals and Apostates to discuss theology, in essence they were saying: “Let’s see what we can learn from the darkness that will enhance the effectiveness of the light.” What folly! In their zeal to win the Liberals, they sought to impress them with their intellect – yet the Lord has openly declared: “The wisdom of this world is foolishness with God” (1 Corinthians 3:19). The result has been a gray haze of confusion characterized by compromise and, ultimately, spiritual death. The light of God’s Word has been replaced by a shroud of darkness that has been created by the wisdom of man; they say, “We see!” yet they walk in the ways that lead to death and destruction (John 9:41). We are not to follow in their darkened footsteps; we are to identify these hewers of broken cisterns, and avoid them (Romans 16:17)! The Evangelicals of today call forth the same condemnation from the Lord as the people of Israel in Jeremiah’s day: “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13). That is a precise summation of the thrust of the New Evangelical movement (which has become the Evangelicalism of today); they have forsaken the God of the Bible and have created a new gospel for themselves that holds no life.
18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
Here we continue with a description of the walk of the worldly, and we must not forget that this also includes those who do marvelous works in the name of Jesus, but who are not known to Him (Matthew 7:21-23). The Rick Warrens and Robert Schullers of our time would vehemently claim that they are working in the name of Jesus; yet, when you look carefully at their work and doctrine, it is evident that they are not obeying the Lord’s commands. Will they hear, “Depart from Me” from the Lord? That is not for our determination, but we are responsible for ensuring that we do not follow them in their heresies – we must test them according to the Scriptures (1 John 4:1). It is our personal duty to hold tenaciously to the teaching of the Word of God, and avoid those who propagate a message that does not fit with it (Romans 16:17).
Those who are outside of Christ (other Gentiles) have their understanding darkened. The Greek word for understanding means that which is known through thinking, pondering and reflecting,131 and so it is not a reactive response but one that comes through carefully exercising the mind. For quite some time now, the world has encouraged meditation that has come through their adoption of eastern religious traditions, but does not include meditating upon the truths of God’s Word – although, in their inclusiveness, they might suggest some Bible thoughts in an effort to make their practices more acceptable. Their ponderings are darkened, that is, filled with darkness, and include no light.132 Their deepest contemplations and their most profound thoughts are vanity – devoid of the truth, and nonsense before God. Consider this in light of the many Christians who follow after the principles of psychology today. Men, who were devoid of any knowledge of God and who actively went about denying God, and through deep reflection and much study, came up with the principles that undergird modern psychology. Based upon this passage alone, we can understand that their reflective thinking is darkness, and we must have no part in it. Yet many who profess to know God today follow their philosophies, and seek to blend this darkness with the light of the Word of God – again, “what communion hath light with darkness” (2 Corinthians 6:14c)?
Now we are given an explanation for the darkness that covers their understanding – being alienated from the life of God through the ignorance that is in them. They have become estranged from, or are outside of, the life of God through their lack of knowledge; the word alienated means to be excluded from someone’s fellowship and intimacy – to be separated.133 I am reminded of Romans 1:20 that declares the creation to be a testimony to God’s eternal power and authority, yet, today, we see the darkness of man’s understanding reaching out to embrace evolution rather than acknowledging God’s creative power. Modern man looks at creation and envisions eons of time being necessary in order to move from simple to complex life forms; the fact that evidence within the natural records that they have examined, points in another direction does not deter them in the least. The whole basis for evolution came into being in the minds of those who sought to find answers to life in science, apart from God. Since these men are outside of, or alienated from, the life of God, it is completely understandable that they would seek answers where they are at – what is not reasonable is for Christians to be so naive as to accept their proposals. Yet we see Christians today falling for the evolutionary fallacy, and seeking to integrate it with the truths of Genesis. This was important to the founders of New Evangelicalism – one of their founding purposes was “the reexamination of theological problems such as … God’s method of creation.”134 Unfortunately, their reexamination of God’s account of creation, as given to us in Genesis, was made from the perspective of the evolutionist, and has resulted in such things as progressive creationism, the gap theory, etc. All of these had one purpose: to integrate an acceptable theology (some truth) with evolutionary thinking (error). As with any mixture of truth and error, the result is never truth, but rather a more dangerous form of error – one that can appear to be true to the undiscerning. Therefore, even while many scientists are beginning to regard evolutionary theories with suspicion, Christians, and the rest of the general population, continue to look upon evolution as the product of scientific discovery and indisputable fact.
Along with the movement away from the inerrancy of God’s Word, came a growing darkness – an increasing ignorance of the Truth that God has given to us. As Evangelicals have taken great strides in their acceptance of the thinking of modern man, it has led to a corresponding movement away from living in a manner that is worthy of the calling that we have of God (Ephesians 4:1). When God created light, He separated the light from the darkness (Genesis 1:4); yet Evangelicals seek to mix the light of God’s Word with the darkness of man’s philosophies – despite being warned specifically against this very thing. In fact, Paul tells us that unless we practice this principle of separation from what is darkness, God will not receive us (2 Corinthians 6:16-17). Yet, in the name of “love” (falsely so-called), Evangelicals today practice an acceptance and tolerance of all kinds of things that are contrary to the Word of God, and deride those who practice Biblical separation – they are now sitting in the seat of the scornful (Psalm 1:1). They are beyond walking with the wayward, and way past standing together with them; they are now comfortable enough with error so as to rest in its midst. Be wary; be vigilant against the error that enshrouds Evangelicalism today.
Our passage tells us that the rest of the world is shut outside of the life of God through the ignorance that is in them. This ignorance refers to not knowing, and includes a willful lack of knowledge, particularly regarding the things of God.135 We can easily understand that the world has a lack of knowledge of spiritual things, but what is most disconcerting is that this is becoming an increasingly apt description of the Evangelical community. Evangelicals exhibit a rapidly decreasing understanding of Biblical truths, and an increasing ability to rationalize away the commands of Scripture so that they feel justified in embracing the ways of the world. In essence, the Evangelical community is moving into the same category as the rest of the world, the “other Gentiles.” Evangelicalism is quickly becoming a religious movement that is devoid of life; their understanding is growing ever darker, and they are becoming alienated from God through their increasing ignorance of His Word. It all began by setting the commands of Scripture aside and embracing compromise – how careful we must be to avoid compromise, no matter how innocent that it might seem.
We come now to a bit of a mixed metaphor (blindness of their heart), since the heart is not considered to be the seat of vision. The Greek word for blindness (porosis) means to cover over with a callus; for the eyes, this would cause blindness, and for the heart, an insensitivity or stubbornness.136 This darkened condition of the rest of the world, and their alienation from the life of God comes down to their hearts having been hardened, reducing their sensitivity to, or desire for, spiritual light. In essence, they cannot see because they will not.
Jesus said, “I came not to call the righteous, but sinners to repentance” (Luke 5:32). If someone appears to be righteous in their own eyes, then they will not seek the Lord’s pardon. In this day of tolerance and the acceptance of any and all beliefs as being equally valid, there is a proliferation of self-righteousness. With the growing darkness within Evangelical minds, this self-diagnosed righteousness is spreading rapidly even among those who should know better. Yet if we look at an illustration from the life of Jesus, what is taking place among Evangelicals today will not surprise us: “And he [Jesus] entered again into the synagogue; and there was a man there which had a withered hand. And they watched him, whether he would heal him on the sabbath day; that they might accuse him. And he saith unto the man which had the withered hand, Stand forth. And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace. And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him” (Mark 3:1-6). The Jewish religious elite persecuted Jesus the most, so it should not come as a surprise to us that it will be the religious, professing Christians who will give us the most grief as we live a life of separation unto the Lord. They will use terms like “Legalist” or “Pharisee” to describe those who seek to follow the Lord’s teaching in areas of separation. The Pharisees saw Jesus’ miracles and heard His teachings, yet, in their self-righteousness, they refused to be moved beyond their seat of power over the common people and their influence within Jewish leadership. According to their definition of righteousness, they were okay, and they were not about to hear of anything that would discredit this. This is precisely where Evangelicals find themselves today in relation to those who still view the Scriptures as the inerrant Word of God; they will often use terminology that sounds Biblical, but they have subtly shifted the definitions of many terms in order to give themselves greater latitude of application.
19. Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
The Greek word translated as past feeling (apalgeo) means to become callous, apathetic or without shame.137 This is a product of the hardness of their hearts that was just mentioned; the callus that has formed has not only blocked their sensitivity to spiritual truth but has also numbed their consciences. To Timothy, Paul identified these as having their “conscience seared with a hot iron” (1 Timothy 4:2) – their consciences no longer work. Once again, I am reminded of the Evangelical community: first of all, there are those who have become insensitive to the truths of God’s Word – they no longer have any stab of conscience when they associate with, or clearly accept error (they are callous); secondly, there are those who will bite their tongue and tolerate the error (they are apathetic). In neither case do they feel any shame for their accommodation of lies (a clear name for error) – it has become the accepted norm for them and they feel justified in their hypocrisy (accepting error for truth). Even though the apathetic are simply passive in the face of blatant error, they are as if their hearts are hardened, and in fact, their hearts have become calloused against the accommodation and acceptance of error. When the Lord calls us to separate ourselves from those who do not adhere to His teachings, being apathetic is not an acceptable response (Romans 16:17; 2 Corinthians 6:17).
Our verse goes on: these, both the callous and the apathetic, have given themselves over to lasciviousness. They did not stumble into it, nor were they trapped in it; they have committed themselves to this lifestyle; given is in the active voice – this is something that they have done. The action (in the case of the callous ones) or the inaction (of the apathetic) is the same – a willingness to act in this corrupt manner is the same as being unwilling to separate from it; they are both guilty!
Lasciviousness, within our modern definition, has to do with sexual excesses. However, the Greek word so translated (aselgeia) is much broader than that; it “denotes excess, licentiousness [aggressive pursuit of desires without regard for morality], absence of restraint, indecency, wantonness [without inhibitions].”138 This is an apt description of our world, and, within today’s society, the application of the term to sexual excesses definitely fits; however, we cannot place such a limitation on this word, for there are many other ways that excess can reveal itself. Worldliness is becoming increasingly prominent within Evangelical circles, and there is a corresponding lowering of the guard against selfish excesses. In their desire to fit in, acceptable behavior and lifestyles are becoming increasingly comparable to the world; the line of separation has become blurred, at the very least. Extravagant living has become the envy of many, and whole “ministries” have been built upon the heresy of prosperity being the right of every child of God, but particularly for the teacher of this prosperity gospel. The temptation that Eve faced in the Garden of Eden is alive and well within our “Christian” communities today, and many continue to fall for the bait (cp. Genesis 3:6; 1 John 2:16).
The lascivious excess within the Evangelical heart today is evident in their demonstrated right to do whatever they please – they declare a freedom in Christ that they use to justify their worldliness. Truly, in His discussion with the Jews, Jesus declared, “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36), but the Spirit of God also made it clear through Paul, “ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another” (Galatians 5:13). The freedom that Jesus spoke of was a freedom from sin that would come through abiding in His Word, thereby permitting the Truth to set us free from the bondage of sin (John 8:31-32; Romans 6:6-7). In their servitude to their religious system, the Jews saw themselves as carrying on after the pattern of their father Abraham, whom God proclaimed to be righteous. They sought the righteousness of Abraham through works, but forgot that Abraham “believed in the LORD; and he [God] counted it to him for righteousness” (Genesis 15:6). The Jews neglected their heart response to God, and focused on doing the right things, which drew Jesus’ condemnation of their hypocrisy. Jesus called them hypocrites, and quoted from Isaiah concerning them: “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me” (Matthew 15:8; Isaiah 29:13). In like manner, today many seek to cache in on the righteousness of those who have gone before by following their external example: they become members of their church, religiously attend all of the meetings, and become involved in the charitable activities of their particular group. As long as they stay busy doing good things, they seem to be able to keep their consciences quiet, until such a time when their consciences no longer work (become seared). By eating of the fruit of compromise, they are under the impression that they have become wise to discern between good and evil (without God’s Word); they appear to be righteous in their own eyes, and see no need for repentance before a holy God.
Earlier we looked at part of Paul’s warning to Timothy about those who would fall away: “Now the Spirit speaketh expressly, that in the latter times some shall depart from [aphistemi, to withdraw from, to become apostate; middle voice, this is something that these people do to themselves] the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron …” (1 Timothy 4:1-2).139 The phrase seared with a hot iron is one word in Greek (kauteriazo, from which we get our word cauterize) and it means to brand with a red-hot iron; in the place where the iron is applied, there is no longer any feeling – the nerves have been deadened.140 As we noted in this case, it is the conscience that has been branded, and has become unfeeling and numbed toward spiritual truth – it has ceased to work. Paul reminds us that these things will not only characterize the godless who have never understood the faith, but this is also the end for those who will withdraw themselves from the faith (become apostate): their conscience will bear the identifying brand of sin and will be spiritually dead! How can this be? Psalm 1:1 tells us that it all begins by walking with those who do not adhere to the full counsel of the Word of God. The Pharisees should be our example: they had the Scriptures and were the religious elite who taught the Jews the commandments of God, yet they were condemned by Jesus. It is not enough to hold to parts of God’s Word (like the Pharisees), while completely ignoring, or distorting, other portions. Evangelicals, for the most part, are on the same road as the Pharisees: they seek to honor the Lord with their lips, but their hearts are far from Him.
How does the rest of the world walk? – in the vanity of their mind. Vanity no longer carries the full weight of the word that is used in Greek (mataiotes) that means devoid of truth, emptiness, without purpose, or nonsense.129 This stands in stark contrast to the life that we are to live in Christ; this is the darkness from which we are to separate. The mind includes the intellect, reasoning, and thinking – those aspects that bring insight and understanding; what intuitively stands in contrast to vanity.130 The foundation upon which the world makes its determinations is not the truth of God, although today, many times it seems that those of the world exercise greater integrity and wisdom than those who profess to be Christians. The fog that has settled into the minds of Evangelicals today causes a greater blindness than is often demonstrated by the ungodly who do not have Spirit-guided Biblical understanding – or, could it be that these Evangelicals are also without the Spirit of God because they cling to their own false gospel?
In his first letter to the Corinthians, Paul was critical of them for taking their internal disputes to the ungodly judges for resolution (chapter 6:1). It is not that these judges were unable to make wise determinations, but the fact that they are without the Spirit of God means that they cannot make decisions in accordance with God’s perspective. The element of “Thy word is truth” is missing from the understanding of the worldly judge, something that must be present within the believer. Again, there is a need to draw a line between the light and the darkness, and not try to merge the two. The positive-only approach of New Evangelicals is an effort to mingle light with darkness. When they shed their armor of protection and sat down at the table with the Liberals and Apostates to discuss theology, in essence they were saying: “Let’s see what we can learn from the darkness that will enhance the effectiveness of the light.” What folly! In their zeal to win the Liberals, they sought to impress them with their intellect – yet the Lord has openly declared: “The wisdom of this world is foolishness with God” (1 Corinthians 3:19). The result has been a gray haze of confusion characterized by compromise and, ultimately, spiritual death. The light of God’s Word has been replaced by a shroud of darkness that has been created by the wisdom of man; they say, “We see!” yet they walk in the ways that lead to death and destruction (John 9:41). We are not to follow in their darkened footsteps; we are to identify these hewers of broken cisterns, and avoid them (Romans 16:17)! The Evangelicals of today call forth the same condemnation from the Lord as the people of Israel in Jeremiah’s day: “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13). That is a precise summation of the thrust of the New Evangelical movement (which has become the Evangelicalism of today); they have forsaken the God of the Bible and have created a new gospel for themselves that holds no life.
18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
Here we continue with a description of the walk of the worldly, and we must not forget that this also includes those who do marvelous works in the name of Jesus, but who are not known to Him (Matthew 7:21-23). The Rick Warrens and Robert Schullers of our time would vehemently claim that they are working in the name of Jesus; yet, when you look carefully at their work and doctrine, it is evident that they are not obeying the Lord’s commands. Will they hear, “Depart from Me” from the Lord? That is not for our determination, but we are responsible for ensuring that we do not follow them in their heresies – we must test them according to the Scriptures (1 John 4:1). It is our personal duty to hold tenaciously to the teaching of the Word of God, and avoid those who propagate a message that does not fit with it (Romans 16:17).
Those who are outside of Christ (other Gentiles) have their understanding darkened. The Greek word for understanding means that which is known through thinking, pondering and reflecting,131 and so it is not a reactive response but one that comes through carefully exercising the mind. For quite some time now, the world has encouraged meditation that has come through their adoption of eastern religious traditions, but does not include meditating upon the truths of God’s Word – although, in their inclusiveness, they might suggest some Bible thoughts in an effort to make their practices more acceptable. Their ponderings are darkened, that is, filled with darkness, and include no light.132 Their deepest contemplations and their most profound thoughts are vanity – devoid of the truth, and nonsense before God. Consider this in light of the many Christians who follow after the principles of psychology today. Men, who were devoid of any knowledge of God and who actively went about denying God, and through deep reflection and much study, came up with the principles that undergird modern psychology. Based upon this passage alone, we can understand that their reflective thinking is darkness, and we must have no part in it. Yet many who profess to know God today follow their philosophies, and seek to blend this darkness with the light of the Word of God – again, “what communion hath light with darkness” (2 Corinthians 6:14c)?
Now we are given an explanation for the darkness that covers their understanding – being alienated from the life of God through the ignorance that is in them. They have become estranged from, or are outside of, the life of God through their lack of knowledge; the word alienated means to be excluded from someone’s fellowship and intimacy – to be separated.133 I am reminded of Romans 1:20 that declares the creation to be a testimony to God’s eternal power and authority, yet, today, we see the darkness of man’s understanding reaching out to embrace evolution rather than acknowledging God’s creative power. Modern man looks at creation and envisions eons of time being necessary in order to move from simple to complex life forms; the fact that evidence within the natural records that they have examined, points in another direction does not deter them in the least. The whole basis for evolution came into being in the minds of those who sought to find answers to life in science, apart from God. Since these men are outside of, or alienated from, the life of God, it is completely understandable that they would seek answers where they are at – what is not reasonable is for Christians to be so naive as to accept their proposals. Yet we see Christians today falling for the evolutionary fallacy, and seeking to integrate it with the truths of Genesis. This was important to the founders of New Evangelicalism – one of their founding purposes was “the reexamination of theological problems such as … God’s method of creation.”134 Unfortunately, their reexamination of God’s account of creation, as given to us in Genesis, was made from the perspective of the evolutionist, and has resulted in such things as progressive creationism, the gap theory, etc. All of these had one purpose: to integrate an acceptable theology (some truth) with evolutionary thinking (error). As with any mixture of truth and error, the result is never truth, but rather a more dangerous form of error – one that can appear to be true to the undiscerning. Therefore, even while many scientists are beginning to regard evolutionary theories with suspicion, Christians, and the rest of the general population, continue to look upon evolution as the product of scientific discovery and indisputable fact.
Along with the movement away from the inerrancy of God’s Word, came a growing darkness – an increasing ignorance of the Truth that God has given to us. As Evangelicals have taken great strides in their acceptance of the thinking of modern man, it has led to a corresponding movement away from living in a manner that is worthy of the calling that we have of God (Ephesians 4:1). When God created light, He separated the light from the darkness (Genesis 1:4); yet Evangelicals seek to mix the light of God’s Word with the darkness of man’s philosophies – despite being warned specifically against this very thing. In fact, Paul tells us that unless we practice this principle of separation from what is darkness, God will not receive us (2 Corinthians 6:16-17). Yet, in the name of “love” (falsely so-called), Evangelicals today practice an acceptance and tolerance of all kinds of things that are contrary to the Word of God, and deride those who practice Biblical separation – they are now sitting in the seat of the scornful (Psalm 1:1). They are beyond walking with the wayward, and way past standing together with them; they are now comfortable enough with error so as to rest in its midst. Be wary; be vigilant against the error that enshrouds Evangelicalism today.
Our passage tells us that the rest of the world is shut outside of the life of God through the ignorance that is in them. This ignorance refers to not knowing, and includes a willful lack of knowledge, particularly regarding the things of God.135 We can easily understand that the world has a lack of knowledge of spiritual things, but what is most disconcerting is that this is becoming an increasingly apt description of the Evangelical community. Evangelicals exhibit a rapidly decreasing understanding of Biblical truths, and an increasing ability to rationalize away the commands of Scripture so that they feel justified in embracing the ways of the world. In essence, the Evangelical community is moving into the same category as the rest of the world, the “other Gentiles.” Evangelicalism is quickly becoming a religious movement that is devoid of life; their understanding is growing ever darker, and they are becoming alienated from God through their increasing ignorance of His Word. It all began by setting the commands of Scripture aside and embracing compromise – how careful we must be to avoid compromise, no matter how innocent that it might seem.
We come now to a bit of a mixed metaphor (blindness of their heart), since the heart is not considered to be the seat of vision. The Greek word for blindness (porosis) means to cover over with a callus; for the eyes, this would cause blindness, and for the heart, an insensitivity or stubbornness.136 This darkened condition of the rest of the world, and their alienation from the life of God comes down to their hearts having been hardened, reducing their sensitivity to, or desire for, spiritual light. In essence, they cannot see because they will not.
Jesus said, “I came not to call the righteous, but sinners to repentance” (Luke 5:32). If someone appears to be righteous in their own eyes, then they will not seek the Lord’s pardon. In this day of tolerance and the acceptance of any and all beliefs as being equally valid, there is a proliferation of self-righteousness. With the growing darkness within Evangelical minds, this self-diagnosed righteousness is spreading rapidly even among those who should know better. Yet if we look at an illustration from the life of Jesus, what is taking place among Evangelicals today will not surprise us: “And he [Jesus] entered again into the synagogue; and there was a man there which had a withered hand. And they watched him, whether he would heal him on the sabbath day; that they might accuse him. And he saith unto the man which had the withered hand, Stand forth. And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace. And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him” (Mark 3:1-6). The Jewish religious elite persecuted Jesus the most, so it should not come as a surprise to us that it will be the religious, professing Christians who will give us the most grief as we live a life of separation unto the Lord. They will use terms like “Legalist” or “Pharisee” to describe those who seek to follow the Lord’s teaching in areas of separation. The Pharisees saw Jesus’ miracles and heard His teachings, yet, in their self-righteousness, they refused to be moved beyond their seat of power over the common people and their influence within Jewish leadership. According to their definition of righteousness, they were okay, and they were not about to hear of anything that would discredit this. This is precisely where Evangelicals find themselves today in relation to those who still view the Scriptures as the inerrant Word of God; they will often use terminology that sounds Biblical, but they have subtly shifted the definitions of many terms in order to give themselves greater latitude of application.
19. Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
The Greek word translated as past feeling (apalgeo) means to become callous, apathetic or without shame.137 This is a product of the hardness of their hearts that was just mentioned; the callus that has formed has not only blocked their sensitivity to spiritual truth but has also numbed their consciences. To Timothy, Paul identified these as having their “conscience seared with a hot iron” (1 Timothy 4:2) – their consciences no longer work. Once again, I am reminded of the Evangelical community: first of all, there are those who have become insensitive to the truths of God’s Word – they no longer have any stab of conscience when they associate with, or clearly accept error (they are callous); secondly, there are those who will bite their tongue and tolerate the error (they are apathetic). In neither case do they feel any shame for their accommodation of lies (a clear name for error) – it has become the accepted norm for them and they feel justified in their hypocrisy (accepting error for truth). Even though the apathetic are simply passive in the face of blatant error, they are as if their hearts are hardened, and in fact, their hearts have become calloused against the accommodation and acceptance of error. When the Lord calls us to separate ourselves from those who do not adhere to His teachings, being apathetic is not an acceptable response (Romans 16:17; 2 Corinthians 6:17).
Our verse goes on: these, both the callous and the apathetic, have given themselves over to lasciviousness. They did not stumble into it, nor were they trapped in it; they have committed themselves to this lifestyle; given is in the active voice – this is something that they have done. The action (in the case of the callous ones) or the inaction (of the apathetic) is the same – a willingness to act in this corrupt manner is the same as being unwilling to separate from it; they are both guilty!
Lasciviousness, within our modern definition, has to do with sexual excesses. However, the Greek word so translated (aselgeia) is much broader than that; it “denotes excess, licentiousness [aggressive pursuit of desires without regard for morality], absence of restraint, indecency, wantonness [without inhibitions].”138 This is an apt description of our world, and, within today’s society, the application of the term to sexual excesses definitely fits; however, we cannot place such a limitation on this word, for there are many other ways that excess can reveal itself. Worldliness is becoming increasingly prominent within Evangelical circles, and there is a corresponding lowering of the guard against selfish excesses. In their desire to fit in, acceptable behavior and lifestyles are becoming increasingly comparable to the world; the line of separation has become blurred, at the very least. Extravagant living has become the envy of many, and whole “ministries” have been built upon the heresy of prosperity being the right of every child of God, but particularly for the teacher of this prosperity gospel. The temptation that Eve faced in the Garden of Eden is alive and well within our “Christian” communities today, and many continue to fall for the bait (cp. Genesis 3:6; 1 John 2:16).
The lascivious excess within the Evangelical heart today is evident in their demonstrated right to do whatever they please – they declare a freedom in Christ that they use to justify their worldliness. Truly, in His discussion with the Jews, Jesus declared, “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36), but the Spirit of God also made it clear through Paul, “ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another” (Galatians 5:13). The freedom that Jesus spoke of was a freedom from sin that would come through abiding in His Word, thereby permitting the Truth to set us free from the bondage of sin (John 8:31-32; Romans 6:6-7). In their servitude to their religious system, the Jews saw themselves as carrying on after the pattern of their father Abraham, whom God proclaimed to be righteous. They sought the righteousness of Abraham through works, but forgot that Abraham “believed in the LORD; and he [God] counted it to him for righteousness” (Genesis 15:6). The Jews neglected their heart response to God, and focused on doing the right things, which drew Jesus’ condemnation of their hypocrisy. Jesus called them hypocrites, and quoted from Isaiah concerning them: “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me” (Matthew 15:8; Isaiah 29:13). In like manner, today many seek to cache in on the righteousness of those who have gone before by following their external example: they become members of their church, religiously attend all of the meetings, and become involved in the charitable activities of their particular group. As long as they stay busy doing good things, they seem to be able to keep their consciences quiet, until such a time when their consciences no longer work (become seared). By eating of the fruit of compromise, they are under the impression that they have become wise to discern between good and evil (without God’s Word); they appear to be righteous in their own eyes, and see no need for repentance before a holy God.
Earlier we looked at part of Paul’s warning to Timothy about those who would fall away: “Now the Spirit speaketh expressly, that in the latter times some shall depart from [aphistemi, to withdraw from, to become apostate; middle voice, this is something that these people do to themselves] the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron …” (1 Timothy 4:1-2).139 The phrase seared with a hot iron is one word in Greek (kauteriazo, from which we get our word cauterize) and it means to brand with a red-hot iron; in the place where the iron is applied, there is no longer any feeling – the nerves have been deadened.140 As we noted in this case, it is the conscience that has been branded, and has become unfeeling and numbed toward spiritual truth – it has ceased to work. Paul reminds us that these things will not only characterize the godless who have never understood the faith, but this is also the end for those who will withdraw themselves from the faith (become apostate): their conscience will bear the identifying brand of sin and will be spiritually dead! How can this be? Psalm 1:1 tells us that it all begins by walking with those who do not adhere to the full counsel of the Word of God. The Pharisees should be our example: they had the Scriptures and were the religious elite who taught the Jews the commandments of God, yet they were condemned by Jesus. It is not enough to hold to parts of God’s Word (like the Pharisees), while completely ignoring, or distorting, other portions. Evangelicals, for the most part, are on the same road as the Pharisees: they seek to honor the Lord with their lips, but their hearts are far from Him.
Benny Hinn
Uncleanness, as used here, carries the thought of impurity and worthlessness, and stands in sharp contrast to the holiness to which God has called us.141 Once again, this cannot be limited to a sexual context, for it in the same way describes an extravagant and wasteful lifestyle with self as the focus. Too frequently, this is lived out by the heads of “ministries” who enjoy lavish lifestyles with several multi-million dollar homes, vacation homes, and numerous luxury cars and planes. Benny Hinn is such an example: he heads up a “ministry” that fleeces people of millions of dollars every year, which allows him “to maintain a $3.5 million home, and to spend $8,000 on airline fares and stay in $2,000/night hotel rooms.”142 He flies his flag under the banner of Christianity, claims to honor the Lord with his words, yet his heart is far from the Lord – an example where his fruits clearly reveal that he is a wolf in sheep’s clothing.
Billy Graham and three former presidents
However, we must not limit this excessiveness to material things. There are those who love to hear the acclaim of others. The Oprahs, Dr. Phils, Billy Grahams and Rick Warrens of this world thrive on the “well done” of their fellowman; they will push all of the right buttons to hear the accolades of those who follow them. Even though their personal lifestyles may be modest by worldly standards, their drive is to be held in high regard by the movers and shakers of this world. A brief look through Billy Graham’s autobiography, Just As I Am, reveals the importance that he placed on his rapport with the US Presidents, as well as with the heads of many nations around the world. Bill Clinton did much to advance the gay-rights movement in the US, yet Billy recalled a time spent with Clinton in these words: “it was a time of warm fellowship with a man who has not always won the approval of his fellow Christians but who has in his heart a desire to serve God and do His will.”143 Clinton’s life and these words are completely incompatible, yet this is how Graham has adopted a see-no-evil view of life. “What fellowship hath righteousness with unrighteousness?” (2 Corinthians 6:14) – the answer is supposed to be, “None!” We would do well to keep the words of Jesus in mind: “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets” (Luke 6:26).
Our passage tells us that they do not pursue this life of extravagance and wastefulness with casual interest; no, they follow it with greediness. An insatiable lust for more drives them; their lives are characterized by an unquenchable covetousness, whether it is for material possessions or acclaim, it matters not. “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither … idolaters … nor covetous … shall inherit the kingdom of God” (1 Corinthians 6:9-10). Greediness, from our text, is a derivative of the Greek word for covetous used in 1 Corinthians 6:10. God’s pronouncement is clear!
20. But ye have not so learned Christ;
Paul now begins to develop a contrast to the life of the other Gentiles. He makes the statement that the Ephesians and the faithful in Christ Jesus (which includes us) have not learned about Christ in this manner. We have not learned of Christ in the vanity of our minds, being devoid of truth and depraved; we will not grow in our knowledge and understanding of Christ by walking after the manner of the ungodly, whether they are professors of Christianity or affirmed atheists.
This would almost seem to be a self-evident statement – there is no way that we can learn about Christ, and what He desires for us, by exercising the lasciviousness of our sinful hearts. Yet the statement is here, and for good reason. As we look around at the Evangelical community, and as we have said numerous times already, identification with the world is becoming standard fare for most churchgoers today. As the average pew-warmer seeks to adopt the ways of the world in their so-called freedom, there is a need to make the statement that Christ will not be understood through such pursuits. There will be no growth in our knowledge of Who Christ is (and what He desires of us and for us) through the pursuit of excesses of any kind (whether material, the “well done” of our fellowman, or physical pleasures). Consider Jesus’ words: “Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:31-33). Those outside of Christ look for those things that are seen; we are to set God’s eternal kingdom and His righteousness as our priority, and permit the Lord to provide us with those things that He knows that we need. “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Colossians 3:1). Our focus needs to be heavenward – not on the world around us, nor on what it offers.
21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
This is a conditional statement that qualifies the reality of what came before. You have not so learned of Christ if you have heard Him and been taught in Him.144 The thrust is that if you have heard His voice and received His instruction, then you will not walk as those who are outside of Christ – you will not emulate the world and its values. This is a foundational truth for the Christian life, yet it is being scorned by Evangelicals today. When we transfer our allegiance from the world to Christ, there is to be a change: “Knowing this, that our old man is crucified with him, that the body of sin might [will] be destroyed, that henceforth we should not serve [are no longer enslaved by] sin” (Romans 6:6); the subjunctive mood (for destroyed), as part of a purpose statement, explains the reality of what it means to be crucified with Christ.145 Second Corinthians 5:17 clarifies: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” The Scriptures are very clear – if there is no change of life, then there has been no change of heart. Jesus’ words to His disciples are so appropriate here: “Then opened he their understanding, that they might understand the scriptures” (Luke 24:45). One of the purposes for the coming of the Spirit of God upon us is for Him to teach us the truth (John 16:13), and there is no reason to believe that this purpose has changed.
Our verse includes the phrase taught by him. There are probably many ways for the Lord to teach us, but as it pertains to Jesus, there are fewer possibilities. Based on the passage that we have just studied, the gifting that God has given to His saints is one key way: the apostles, prophets, evangelists, pastors and teachers as outlined in 4:11. Through the faithful ministry of the Apostles and Prophets, we have the Word of God in our hands today, which is a key Tool used by God to teach us of Christ. However, considering the exhortations of Paul to Timothy and Titus to cling to the teaching that had been given to them, it is equally clear that only the ministry of teachers who are faithful to the Scriptures, will be acceptable to God. He will use individuals who are faithful to His Word. As we have already seen, the primary Teacher is the Spirit of God: whether opening the eyes of our understanding as we read the Word of God, or speaking through the words of faithful ministers of the Word.
Our passage tells us that they do not pursue this life of extravagance and wastefulness with casual interest; no, they follow it with greediness. An insatiable lust for more drives them; their lives are characterized by an unquenchable covetousness, whether it is for material possessions or acclaim, it matters not. “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither … idolaters … nor covetous … shall inherit the kingdom of God” (1 Corinthians 6:9-10). Greediness, from our text, is a derivative of the Greek word for covetous used in 1 Corinthians 6:10. God’s pronouncement is clear!
20. But ye have not so learned Christ;
Paul now begins to develop a contrast to the life of the other Gentiles. He makes the statement that the Ephesians and the faithful in Christ Jesus (which includes us) have not learned about Christ in this manner. We have not learned of Christ in the vanity of our minds, being devoid of truth and depraved; we will not grow in our knowledge and understanding of Christ by walking after the manner of the ungodly, whether they are professors of Christianity or affirmed atheists.
This would almost seem to be a self-evident statement – there is no way that we can learn about Christ, and what He desires for us, by exercising the lasciviousness of our sinful hearts. Yet the statement is here, and for good reason. As we look around at the Evangelical community, and as we have said numerous times already, identification with the world is becoming standard fare for most churchgoers today. As the average pew-warmer seeks to adopt the ways of the world in their so-called freedom, there is a need to make the statement that Christ will not be understood through such pursuits. There will be no growth in our knowledge of Who Christ is (and what He desires of us and for us) through the pursuit of excesses of any kind (whether material, the “well done” of our fellowman, or physical pleasures). Consider Jesus’ words: “Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:31-33). Those outside of Christ look for those things that are seen; we are to set God’s eternal kingdom and His righteousness as our priority, and permit the Lord to provide us with those things that He knows that we need. “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Colossians 3:1). Our focus needs to be heavenward – not on the world around us, nor on what it offers.
21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
This is a conditional statement that qualifies the reality of what came before. You have not so learned of Christ if you have heard Him and been taught in Him.144 The thrust is that if you have heard His voice and received His instruction, then you will not walk as those who are outside of Christ – you will not emulate the world and its values. This is a foundational truth for the Christian life, yet it is being scorned by Evangelicals today. When we transfer our allegiance from the world to Christ, there is to be a change: “Knowing this, that our old man is crucified with him, that the body of sin might [will] be destroyed, that henceforth we should not serve [are no longer enslaved by] sin” (Romans 6:6); the subjunctive mood (for destroyed), as part of a purpose statement, explains the reality of what it means to be crucified with Christ.145 Second Corinthians 5:17 clarifies: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” The Scriptures are very clear – if there is no change of life, then there has been no change of heart. Jesus’ words to His disciples are so appropriate here: “Then opened he their understanding, that they might understand the scriptures” (Luke 24:45). One of the purposes for the coming of the Spirit of God upon us is for Him to teach us the truth (John 16:13), and there is no reason to believe that this purpose has changed.
Our verse includes the phrase taught by him. There are probably many ways for the Lord to teach us, but as it pertains to Jesus, there are fewer possibilities. Based on the passage that we have just studied, the gifting that God has given to His saints is one key way: the apostles, prophets, evangelists, pastors and teachers as outlined in 4:11. Through the faithful ministry of the Apostles and Prophets, we have the Word of God in our hands today, which is a key Tool used by God to teach us of Christ. However, considering the exhortations of Paul to Timothy and Titus to cling to the teaching that had been given to them, it is equally clear that only the ministry of teachers who are faithful to the Scriptures, will be acceptable to God. He will use individuals who are faithful to His Word. As we have already seen, the primary Teacher is the Spirit of God: whether opening the eyes of our understanding as we read the Word of God, or speaking through the words of faithful ministers of the Word.
Norman Vincent Peale
We are also reminded that the truth is in Jesus. Jesus stated: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). This is a very exclusive statement – Jesus is the Truth, not a truth, or one truth, but THE TRUTH! Yet today there are those on every front who seek to wiggle their way around this exclusivity. Norman Vincent Peale declared: “It's not necessary to be born again. You have your way to God, I have mine. I found eternal peace in a Shinto shrine.”146 Notice the contradiction to God’s truth that Jesus is the way, not a way or one way. It is disconcerting when we find Billy Graham, during a speech before a meeting of the National Council of Churches, giving Peale this accolade: “I don’t know anyone who has done more for the kingdom of God than Norman and Ruth Peale, or have meant any more in my life -- the encouragement they have given me.”147 As alarming as this might be, it should not be surprising since Billy Graham declared openly in a 1997 interview with Robert Schuller, “… that’s what God is doing today, He’s calling people out of the world for His name, whether they come from the Muslim world, or the Buddhist world, or the Christian world, or the non-believing world, they are members of the Body of Christ because they’ve been called by God. They may not even know the name of Jesus, but they know in their hearts that they need something that they don’t have, and they turn to the only light that they have, and I think that they are saved, and that they’re going to be with us in heaven.”148 What a departure from the exclusive truth of God’s Word!
Consider this from the Roman Catholic Catechism: “Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience – those too may achieve eternal salvation.”149 Billy Graham’s years of hobnobbing with the Catholics produced a harvest: he learned their language and followed their doctrines – thereby sowing confusion and compromise among Evangelicals. Professing Christians today have great difficulty with the exclusivity of Jesus’ statement, and they will use many spiritually sounding words to try to maneuver their way around it.
This is of great concern. Evangelicals are growing increasingly apathetic to the error that is flooding Christianity. Billy Graham, Robert Schuller, and even Norman Vincent Peale continue to be held in high regard among professing Christians today. This is a serious violation of the Word of God that calls us to separate from error (2 Corinthians 6:14-17), and to mark those who waver on the doctrines of the Scriptures and avoid them (Romans 16:17-18). How does this happen? It takes place when we choose to walk with them while their errors are seemingly only in small things (easily overlooked), when we stand with them in apparently good causes (brothers in a cause), and ultimately, when we sit down with them, accepting them as being honorable Christians (Psalm 1:1). It all begins by exhibiting apathy toward, or a disregard for, the commands of Scripture; we are reaping the harvest of the seeds sown by the founders of New Evangelicalism. They called some of the clear teachings of Scripture into question, desired dialogue with the apostates, and sought to impress the world with their intellect – and through this subtle means, they have sold-out to the world. We are called to stand firmly on the Word of God that was once delivered to the saints (Jude 3), and must be prepared to reap the scorn of those who have departed from Jesus, the Narrow Way and the only Way to life eternal.
22. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
Although this does not carry an imperative or command tense, it is a statement of what is to be taking place. The Greek word translated as put off (apotithemi) includes the thought of separation (apo); it is not merely to set something down, but rather to break away from it – to get rid of it.150 We are to separate ourselves (it is in the middle voice, which tells us that we do it for, or to, ourselves) from the way of life that we had prior to coming to know the truth of Jesus – that life when we were outside of Christ and living after the traditions of the other Gentiles. No matter how good we may have been (in our eyes or in the eyes of others), there will need to be a setting aside, a separation from the ways of the old man. The old man is none other than the sinful nature that we have inherited from Adam. When Adam sinned, he knew that things were not as they had been just a moment before, for he attempted to hide himself from the presence of God. By contrast, it seems that today the sense of sinfulness has been lost, and there is an arrogance and pride toward God; the old man does not hold the same stench of death that it once did, or, perhaps, we have lost our sense of smell. Jesus has become something that Evangelicals seek to attach to their already “good” lives, and then carry on as before. It is clear, from this passage, that this is not possible! There is to be a separation from that old man; it is to be reckoned as being dead (Romans 6:11) and destroyed, not coddled (Romans 6:6).
We now come to a brief description of the old man: which is corrupt according to the deceitful lusts. In our English translation, the word corrupt appears to be an adjective referring back to the old man. However, in the Greek, the word is a present-tense participle that further describes the old man who is being corrupted because of deceptive cravings (literal).151 From this we understand that the old man is not only corrupt because of the inherited sin from Adam, but there is a continual corruption because of the ever-present lusts for sin. Exhorting yourselves each day … in order that not anyone of you becomes unyielding by the deception of sin (Hebrews 3:13, literal).152 Sin will seldom present itself as being sin; most frequently, it will appear to be something good or beneficial for one’s self, and, therein is its deception! “Knowing this, that our old man is crucified with him … reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Romans 6:6a, 11). It is as we are in Christ that we will be able to account our old man as being dead – crucified with Christ!
The old man can be the source of many marvelous things. We must be careful not to think that he is incapable of doing good things – sinful man still bears the image of God (Genesis 9:6; James 3:9); moreover, Jesus said that even those who are evil know how to give good gifts to their children (Matthew 7:11). However, none of these good things will ever lead to salvation; there are not many ways to God – only One, and that is Christ (John 14:6). To put it any other way is to distort the Gospel, and secure your own destruction. “Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar” (Proverbs 30:5-6). Nevertheless, what we find today are those who profess to be Christians freely redefining the Gospel message according to their own understanding, and then basing their eternal destiny on what they have determined to be reasonable – rather than on what God has declared to be true. The Roman Catholics have added seven sacraments that must be kept in order to inherit (or is it, earn?) salvation. They declare: “There are seven sacraments in the Church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony.”153 For many years, Evangelicals have maintained a separation from the Catholic Church, and have had no part in its practices, but we are now in a day when it is becoming increasingly popular to be open-minded and accepting of Catholic traditions – the compromising work of Chuck Colson has been effective. On the other hand, even though the Reformed churches came out of the Catholic Church, they held tightly to many of its trappings and traditions – the presence of sacraments is something that they have retained, even if they do not recognize all seven.
Consider this from the Roman Catholic Catechism: “Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience – those too may achieve eternal salvation.”149 Billy Graham’s years of hobnobbing with the Catholics produced a harvest: he learned their language and followed their doctrines – thereby sowing confusion and compromise among Evangelicals. Professing Christians today have great difficulty with the exclusivity of Jesus’ statement, and they will use many spiritually sounding words to try to maneuver their way around it.
This is of great concern. Evangelicals are growing increasingly apathetic to the error that is flooding Christianity. Billy Graham, Robert Schuller, and even Norman Vincent Peale continue to be held in high regard among professing Christians today. This is a serious violation of the Word of God that calls us to separate from error (2 Corinthians 6:14-17), and to mark those who waver on the doctrines of the Scriptures and avoid them (Romans 16:17-18). How does this happen? It takes place when we choose to walk with them while their errors are seemingly only in small things (easily overlooked), when we stand with them in apparently good causes (brothers in a cause), and ultimately, when we sit down with them, accepting them as being honorable Christians (Psalm 1:1). It all begins by exhibiting apathy toward, or a disregard for, the commands of Scripture; we are reaping the harvest of the seeds sown by the founders of New Evangelicalism. They called some of the clear teachings of Scripture into question, desired dialogue with the apostates, and sought to impress the world with their intellect – and through this subtle means, they have sold-out to the world. We are called to stand firmly on the Word of God that was once delivered to the saints (Jude 3), and must be prepared to reap the scorn of those who have departed from Jesus, the Narrow Way and the only Way to life eternal.
22. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
Although this does not carry an imperative or command tense, it is a statement of what is to be taking place. The Greek word translated as put off (apotithemi) includes the thought of separation (apo); it is not merely to set something down, but rather to break away from it – to get rid of it.150 We are to separate ourselves (it is in the middle voice, which tells us that we do it for, or to, ourselves) from the way of life that we had prior to coming to know the truth of Jesus – that life when we were outside of Christ and living after the traditions of the other Gentiles. No matter how good we may have been (in our eyes or in the eyes of others), there will need to be a setting aside, a separation from the ways of the old man. The old man is none other than the sinful nature that we have inherited from Adam. When Adam sinned, he knew that things were not as they had been just a moment before, for he attempted to hide himself from the presence of God. By contrast, it seems that today the sense of sinfulness has been lost, and there is an arrogance and pride toward God; the old man does not hold the same stench of death that it once did, or, perhaps, we have lost our sense of smell. Jesus has become something that Evangelicals seek to attach to their already “good” lives, and then carry on as before. It is clear, from this passage, that this is not possible! There is to be a separation from that old man; it is to be reckoned as being dead (Romans 6:11) and destroyed, not coddled (Romans 6:6).
We now come to a brief description of the old man: which is corrupt according to the deceitful lusts. In our English translation, the word corrupt appears to be an adjective referring back to the old man. However, in the Greek, the word is a present-tense participle that further describes the old man who is being corrupted because of deceptive cravings (literal).151 From this we understand that the old man is not only corrupt because of the inherited sin from Adam, but there is a continual corruption because of the ever-present lusts for sin. Exhorting yourselves each day … in order that not anyone of you becomes unyielding by the deception of sin (Hebrews 3:13, literal).152 Sin will seldom present itself as being sin; most frequently, it will appear to be something good or beneficial for one’s self, and, therein is its deception! “Knowing this, that our old man is crucified with him … reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Romans 6:6a, 11). It is as we are in Christ that we will be able to account our old man as being dead – crucified with Christ!
The old man can be the source of many marvelous things. We must be careful not to think that he is incapable of doing good things – sinful man still bears the image of God (Genesis 9:6; James 3:9); moreover, Jesus said that even those who are evil know how to give good gifts to their children (Matthew 7:11). However, none of these good things will ever lead to salvation; there are not many ways to God – only One, and that is Christ (John 14:6). To put it any other way is to distort the Gospel, and secure your own destruction. “Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar” (Proverbs 30:5-6). Nevertheless, what we find today are those who profess to be Christians freely redefining the Gospel message according to their own understanding, and then basing their eternal destiny on what they have determined to be reasonable – rather than on what God has declared to be true. The Roman Catholics have added seven sacraments that must be kept in order to inherit (or is it, earn?) salvation. They declare: “There are seven sacraments in the Church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony.”153 For many years, Evangelicals have maintained a separation from the Catholic Church, and have had no part in its practices, but we are now in a day when it is becoming increasingly popular to be open-minded and accepting of Catholic traditions – the compromising work of Chuck Colson has been effective. On the other hand, even though the Reformed churches came out of the Catholic Church, they held tightly to many of its trappings and traditions – the presence of sacraments is something that they have retained, even if they do not recognize all seven.
Billy Graham checks the direction of the theological breeze
Billy Graham is once again an example of this open acceptance; we do not pick on him because he is an isolated example, but because he has been a leader among Evangelicals, and, although no longer living, he still exercises influence. In 1961, during an interview with the associate editor of The Lutheran Standard, Billy made this statement: “I do believe that something happens at the baptism of an infant, particularly if the parents are Christians and teach their children Christian truths from childhood. We cannot fully understand the mysteries of God, but I believe a miracle can happen in these children so that they are regenerated, that is, made Christians through infant baptism. If you want to call that baptismal regeneration, that’s all right with me.”154 Thereby, Billy Graham revealed his willingness to deny the truths of Scripture! Ruth Graham (Billy’s wife) was baptized as an infant (in keeping with her Presbyterian heritage), and all of the Graham children (except the youngest) were also baptized as infants.155 Where can you find in Scripture that baptizing an infant makes it a Christian? You can’t!! Billy was guilty of adding to the words of God and, to that extent, we have the pronouncement of Proverbs 30:6 that he will be found to be a liar (see also, Revelation 21:8).
The Greek word for lusts (epithumia) means a strong desire of any kind, and it depends on its modifier to determine if it is good or bad. Paul uses this word in a positive sense in Philippians 1:23 when he says that he has “a desire [epithumia] to depart….” In our verse, the modifier is the word deceitful; earlier we noted the literal translation as deceptive cravings.156 Deceit has been at the heart of sin from the time of Eve’s temptation by Satan. Satan made the forbidden fruit appear to be something desirable and good; he created, in the mind of Eve, a false impression in order to disguise the reality of disobedience to God. He molded disobedience in order to make it appear to be something beneficial and desirable. Today, being gracious, open-minded and desiring unity are all held as positive dressings to cover compromise and disobedience; the Scriptures will be used carelessly in order to feign “support” for such error. Simply because someone uses Scripture to support what they are doing, does not make it right; do not forget that when Satan tempted Jesus, he also quoted Scripture (Luke 4:9-11).
We see here that the strong desire is qualified as being formed in the lap of deceit; this is the age-old ploy of Satan to distract us away from the narrow way that leads to life. We are commanded to “... exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin” (Hebrews 3:13). Sin does not come to us labeled “SIN” in bold letters and flashing lights – no, it comes disguised as something that is good for us, something that is desirable, and something that will make us wise (Genesis 3:6). It will come as something that we may easily rationalize and justify, and it might even appear to be supported by Scripture (taken out of context, of course) to make it easier to accept. Sin will often fall under the category of pragmatism – that is, the end result will appear to be good and beneficial. Pragmatism has become the standard by which most people today weigh what they do – if the final results of their actions appear to be good, then what they have done to get there must be okay. When you add to this today’s self-centeredness, the end results need only to be good for you, personally!
The Greek word for lusts (epithumia) means a strong desire of any kind, and it depends on its modifier to determine if it is good or bad. Paul uses this word in a positive sense in Philippians 1:23 when he says that he has “a desire [epithumia] to depart….” In our verse, the modifier is the word deceitful; earlier we noted the literal translation as deceptive cravings.156 Deceit has been at the heart of sin from the time of Eve’s temptation by Satan. Satan made the forbidden fruit appear to be something desirable and good; he created, in the mind of Eve, a false impression in order to disguise the reality of disobedience to God. He molded disobedience in order to make it appear to be something beneficial and desirable. Today, being gracious, open-minded and desiring unity are all held as positive dressings to cover compromise and disobedience; the Scriptures will be used carelessly in order to feign “support” for such error. Simply because someone uses Scripture to support what they are doing, does not make it right; do not forget that when Satan tempted Jesus, he also quoted Scripture (Luke 4:9-11).
We see here that the strong desire is qualified as being formed in the lap of deceit; this is the age-old ploy of Satan to distract us away from the narrow way that leads to life. We are commanded to “... exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin” (Hebrews 3:13). Sin does not come to us labeled “SIN” in bold letters and flashing lights – no, it comes disguised as something that is good for us, something that is desirable, and something that will make us wise (Genesis 3:6). It will come as something that we may easily rationalize and justify, and it might even appear to be supported by Scripture (taken out of context, of course) to make it easier to accept. Sin will often fall under the category of pragmatism – that is, the end result will appear to be good and beneficial. Pragmatism has become the standard by which most people today weigh what they do – if the final results of their actions appear to be good, then what they have done to get there must be okay. When you add to this today’s self-centeredness, the end results need only to be good for you, personally!
Donald McGavran
The church growth movement (CGM) is a classic example illustrating the significant influence of pragmatism, and where we can see the results of another (a different) gospel that has been created to appeal to the masses. CGM, although most commonly identified with Rick Warren, actually has its roots in the thinking of Donald McGavran, a missionary to India. He is described as “not theologically oriented. His thinking was quite pragmatic and results-oriented. He argued … the only barriers to conversion were social, such as class and ethnicity.”157 McGavran formulated his theories in the 1930s, but they remained largely dormant until the publication of his book, Understanding Church Growth, in the 1970s. The formation of the Institute for American Church Growth, and the acceptance of his ideas by several faculty members from Fuller Seminary served to popularize his philosophy and launch church-growth concepts into the Evangelical community. The growing decline of Biblical thinking coincided with this new theory for church growth, and the pragmatic approach won out. Robert Schuller unequivocally stated: “My particular job as senior pastor is, hopefully, to deliver messages that will bring great crowds to church on Sunday morning.”158 The measure of the success of his message is whether or not the building is full? How shallow; a building full and a message that is empty – how pathetic!! Yet Schuller is not alone in such blatantly empty statements; Rick Warren has said: “I contend that when a church continues to use methods that no longer work, it is being unfaithful to Christ!”159 According to Warren, if our methods do not produce measurable results (results that would be in keeping with his church-growth mentality) then we are being unfaithful to Christ by continuing to use them. He will use a diluted gospel (which is no gospel) to lure the ungodly into his church, and has no difficulty with this approach; however, if someone is remaining steadfastly loyal to the Scriptures and is not drawing ever-increasing crowds, then, in his opinon, they are being unfaithful to Christ. I am reminded of Samuel’s words to Saul: “Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams” (1 Samuel 15:22). The principles of Scripture, which is the word of God to us, have been glazed over with humanistic and pragmatic reasoning to the point that men, like Warren, can carry out their own agendas and not only feel justified, but confident that they are doing an amazing work for the Lord – like unto Matthew 7:22-23, perhaps? Obedience to the Word of God has taken a back seat to the programs and theories of man.
Jesus said that some of the Word of God will fall among the thorns where “the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful” (Mark 4:19). In this day of selfish focus and pragmatic thinking, it is easy to do what is right in our own eyes and even carry it out in the name of Christ; yet these efforts are iniquity and unfruitful in God’s eyes (Matthew 7:23). Once again, we must heed the many admonitions to be diligent and alert lest we be taken in and fall prey to the wiles of the devil; he loves religion and will be happy to devise one for any individual. This is precisely where we are in today’s world – as long as what you are believing works for you, then everything is OK. “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16). There is life in remaining, or abiding, in the teachings of Scripture, and we are commanded to give special attention to ensure that we do not depart from them. We must be alert to the lure of results-only thinking – God is more interested in how we live (our daily holiness of life; the means) than our achievements (the end). When the leaders of churches participate in a local ministerial association (I’m speaking of those who should know better), they are enamored with the concept of unity, and have lost sight of the fact that they are participating with error in direct contradiction to Scripture; pragmatism justifies their compromise but does nothing to cover their guilt before a holy God.
23. And be renewed in the spirit of your mind;
This continues the thought developed in the previous verse; we have been told what we are to put off, now we find out what we are to put on. We are to put off the old man, and we are to be made new in the essence of our minds; our thinking is to become different. The old man is a great justifier of compromise and a great rationalizer of waywardness – but this is to be put off; it is no longer to have any part in our thinking! “And be not conformed to this world [the way of the old man]: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2). Being conformed to this world and being transformed by the renewing of your mind stand in sharp contrast to one another; indeed, they are mutually exclusive, i.e., they absolutely cannot occur at the same time. The renewing of the mind is to result in a transformation, a metamorphosis; there is to be a change that will stand in contrast to conformity to the world. Unfortunately, what we see today is a push among Evangelicals for syncretism – a melding of the two concepts into one aberration that finds no support in Scripture. Syncretism is a ploy of the devil to lure Christians into becoming involved in what they are to have set aside, thereby corrupting their thinking and destroying any possibility of a life of holiness before God.
Transformed, used in Romans 12:2, is from a Greek word (metamorphoo) that means to “change into another form,”160 and is used to speak of Jesus’ transfiguration. Our English word transform is also used to describe false apostles making themselves to appear as true ones (2 Corinthians 11:13), and Satan and his demons making themselves to appear as angels of light and ministers of righteousness (2 Corinthians 11:14-15), but the Greek word used in these cases (metaschematizo) speaks only of a “change in fashion or appearance.”161 The word that we are considering (metamorphoo) speaks of a complete change, whereas the other word (metaschematizo) speaks only of a façade; this is a difference that we do not notice in English. Once again, we recognize the necessity of discerning and testing to ensure that we are not deceived by a wolf in sheep’s clothing. There is a saying: “as a man thinks, so is he.” It would seem that Romans 12:2 would confirm this, for it is only through a renewed mind that we will be able to live in obedience to the Lord’s commands. However, this renewal is not a work that we can do; renewed, in our text, is in the passive voice, which describes an action that is done for us by the Lord. “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5). This is the work of the Spirit of God, and is to result in a complete change (metamorphoo) in how we live.
Yet, within Evangelicalism, we see a growing conformity to the world and its standards (or the lack thereof), in direct violation of this command of God! At the same time, we see an increasing disdain for those who desire to adhere to the Word of God and its instruction. The rationalization is that we make the world comfortable to be around us so that we can then reach them with the Gospel message. What we fail to realize is that by doing so, we have inadvertently destroyed the life-giving message of the Gospel. Paul declared: “…the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Corinthians 1:18). In order to make today’s preaching something other than foolishness to the world, the cross has to be removed; once the cross is gone, then the offence to the world is no longer there, but, alas, the power of the Gospel has also been destroyed. This is the argument that Paul used on the Galatians who sought to add some Jewish rites to the Gospel message. He said, “…if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased” (Galatians 5:11). Paul knew that if he added circumcision to his preaching, then the persecution from the Jews would stop; however, he also realized that if he did so, then that would be an affront to the work of Christ upon the cross in fulfillment of OT prophecy. His commitment to the message of the Gospel that he had been given by the Lord needs to inspire us to remain true to God’s Word, regardless of the consequences.
24. And that ye put on the new man, which after God is created in righteousness and true holiness.
Along with a renewed mind comes the new man; these are together – both are the work of the Spirit of God: the former is the direct work of the Spirit, the latter is the evidence of the presence of the Spirit of God within us as seen through our walk of obedience. This is the transformation of Romans 12:2 that begins within, and finds external expression. There is to be a metamorphosis from the old man to the new man – a change in who we are. Within nature, we recognize the changes that take place within the process of metamorphosis, and we accept that a butterfly holds little resemblance to the caterpillar from which it came. Yet, within the spiritual realm, we seem to neither expect nor desire such a change; however, this is what is to take place. Would it not be completely within reason to expect to see a change when our feet have been removed from walking the broad way that leads to destruction, and have been placed upon the narrow way that leads to life? The change that takes place will always be dramatic (from death to life), even if the external changes may vary depending upon the kind of life being lived before the working of the Spirit of God.
The source of our new man is the Spirit of God: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you” (Romans 8:9). We were at one time without Christ, but now we are in Christ – “we are [God’s] workmanship, created in Christ Jesus unto good works” (Ephesians 2:10, 12-13). “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Ephesians 5:8). Walk (as children of light) is in the imperative mood – it is a command to be obeyed, not a suggestion that we can weigh and follow, or not, at our discretion. We have moved from darkness (from walking the broad road that leads to destruction) to light and walking the narrow way that leads to eternal life with the Lord. If we are light in the Lord, then we are to live accordingly. A butterfly does not fold its wings tightly to its body and walk about on its legs; it unfurls its wings and flies as befitting the transformation that has taken place! Someone who calls himself a Christian, yet walks in the ways of this world for whatever excuse, has not experienced the renewing of the mind that the Spirit of God will do. “Whosoever is born of God doth not commit [is not doing: a present tense statement of fact] sin; for his [God’s] seed remaineth [is abiding] in him: and he cannot [is not able to] sin, because he is born [has been born: perfect tense, a past completed action with ongoing results] of God” (1 John 3:9).162 This does not advocate sinless perfection in this life, for 1 John 1:9 clarifies that “if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness”; rather, we will no longer live a life of perpetual, or continual, sinfulness. If we are born of God, then the Spirit of God is dwelling within us, and our spiritually renewed mind will not permit us to rest (when we sin) until we have confessed it before God and restored our relationship with Him. Matthew Henry rightly says: “… those who persist in a sinful life sufficiently demonstrate that they are not born of God.”163
Lest we misrepresent what this new life in Christ (this new man) looks like, we are told: after God is created in righteousness and true holiness. This new man is crafted in accordance with God’s design; it is not a “new leaf” that we turn over in an effort to make ourselves into better people – that is the worldly version, and the old leaf is not so far away as to rear its ugly head at the slightest provocation. By contrast, this new man is created in righteousness and true holiness. The Greek word translated as created (ktizo), in the NT always refers to an act of God.164 The Spirit of God, through Paul, has left no doubt as to the source of this new man. This confirms that the new man is created by God in accordance with His plan, and is created in righteousness and true holiness. Our word righteousness, or righteous, comes from the Old English word “rightwise,” which was a combination of riht (meaning “morally correct,” or “just, good, fair, proper, fitting, straight”165) and wis (meaning “wise, way, manner”166). Matthew Henry saw righteousness as being active toward others, as encompassing our actions, our manner of living – and hence the last six commandments of the Decalogue.167 Likewise, he saw the holiness as being active toward God, and the fulfillment of the first four commandments of the Decalogue. The English word holy originally meant that which “must be preserved whole or intact, that cannot be transgressed or violated,”168 from which would come the idea of purity. Matthew Henry’s application of this phrase is fitting. This new man is created in us by God according to His desire so that we will demonstrate His righteousness and characterize His holiness (Romans 8:3-4). This is a message that most preachers and teachers today will not voice; the focus has become the felt-needs of mankind, while their real need has been shelved as being too narrow and divisive. We must attend to the commandments of Scripture (which are the commands of God) and give less heed to the teachings of men. If we would just weigh, by the Word of God, what we hear from the lips of men, we would be more likely to walk in righteousness and holiness than in compromise and accommodation. When God commands us to “withdraw yourselves from every brother that walked disorderly [ataktos – idle, lazy, irresponsible]” (2 Thessalonians 3:6), then that is what we are to do.169 If a group of believers joins with others who do not adhere to the teachings of Scripture, then they are being disobedient to the commands of 2 Corinthians 6 and Romans 16:17, and their walk is careless – we are commanded to withdraw from them! Our local ministerial association includes the United, the Anglican, the Catholic, Victory and Evangelical churches; therefore, to be obedient to the command to withdraw, I can have no part with any of the participating Evangelical churches. The Scriptures are that clear! These Evangelicals have set the clear directive of God aside in favor of unity – we are charged to test all things in order to determine if they are of God (1 John 4:1); their refusal to do so is either laziness or irresponsibility (being disorderly), and is nothing less than disobedience to the Lord! We will never grow in our love for the Lord and we will never become more holy before God by joining ourselves with the godless and disobedient! What will happen is that we will become less and less sure of who we should be, we will be tempted to measure the Scriptures by the words of men, and we will become generally unstable and hesitant in our spiritual walk. This is the exact opposite of what God desires for us – and it all begins with a small act of disobedience, a simple question of “Yea, hath God said?” (Genesis 3:1).
25. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
Here we have another of those connecting words (wherefore) – what follows is inextricably joined to what has come before. What follows flows from putting off the old man, and, by the Spirit of God renewing our minds, putting on the new man in a demonstration of righteousness and holiness. We might think that it is somewhat odd that the first thing to follow is a command to speak the truth. Yet this is probably the primary means of the old man rearing its ugly head; lies can take many forms.
When Jesus confronted the Jews about the truth of His words, He declared: “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (John 8:44). This identifies the father of all lies as the devil, the master liar who can even make a lie appear to be true. Our propensity to embellish the truth is great and, within the world, lies are commonplace – particularly what are called white lies, those “harmless” ones that won’t hurt anyone. Colossians presents the same thought as our verse: “Lie not one to another, seeing that ye have put off the old man with his deeds” (Colossians 3:9). A product of putting off the old man is that truth will characterize our speech and actions with those about us.
The verse goes on: speak every man truth with his neighbour. This is a command, and it is directed at those who have put off the old man, who have had their minds renewed by the Spirit of God, and who have put on the new man in righteousness and holiness. We are to speak truth, and we are to do this with our neighbor. There are those who see neighbor as referring to those within the family of faith; based upon what follows (we are members one of another), this is entirely appropriate, but is it exclusively so? A Jewish lawyer asked this question of Jesus: “who is my neighbour?” (Luke 10:29), and Jesus responded by presenting the parable of the Good Samaritan. The Greek word for neighbor, as used by Jesus, is exactly the same one used in our verse (plesion), and it comes from the thought of being near or close-by, so there is no basis for restricting the application of this command to a spiritual brother or sister.170 Therefore, we are to speak truth with everyone whom we meet from day-to-day.
One of the qualifications of an elder in the assembly of believers is that “he must have a good report of them which are without” (1 Timothy 3:7); this would mean that his neighbors (those who live about him, whether in the faith or in the world) would have no occasion to lay blame on him. Deacons, likewise, are not to be doubletongued (1 Timothy 3:8), dilogos, which is literally saying the same thing twice, and hence, saying one thing but meaning something entirely different – in other words, speaking hypocritically or deceitfully.171 If one’s words are not clear, i.e., if they carry a double meaning, then lying (or deception) has entered in – this is not to be a part of those who are elders or deacons. The reason that Paul explicitly lays out the qualifications for elders and deacons within the Body of Christ is given: “…that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church [ekklesia] of the living God, the pillar and ground of the truth” (1 Timothy 3:15).172 Truth is to be the identity of those who have placed their faith in the Lord Jesus Christ! Those who are a part of the Body of Christ are to be a pillar (a column that supports a building) and ground (the foundation) of the truth.173 We, as those who have been purchased out of sin by the Lord, are to be characterized by objective truth – He is the Truth (John 14:6), and His Word is the Truth (John 17:17)!
This would not, nor could it ever be, truth as it is defined by the world today; truth has become something that is subjective, and they leave no room for the objective Truth of God. They claim that we all have our own truth; what may work as truth for you, may not be truth for me, but that’s okay because truth (in their thinking) can vary from person to person. This is nothing other than the fruit of pragmatism and the work of the devil, the father of lies: if it works, then it must be right; if it is right for you, then it must be your truth. What the world fails to recognize, and refuses to acknowledge, is that there is an objective Truth to which we are all subject, and that is God and His Word. However, this attitude of openness is no longer confined to the world alone; its deadly poison has infiltrated the thinking of the professing Christian as well. How could this be? Let us consider six ways in which this shift in attitude towards truth has come about within the minds of the average Evangelical today, so that we can be sober and vigilant, and not become caught in the very same traps:
1. New Evangelicalism – This represented a significant shift in thinking and has done much to give compromise and accommodation an attractive façade. When the leaders of this movement began to promote their doctrines in the mid-to-late 1940s, they draped their error in the finery of social consciousness. Their emphasis on dialoguing with the Liberal and heretic was so that they could show them the way of life; their desire for greater scholarship was to engage the world’s academics in debate so that they might hold their own among the elite of the world, and thereby defend the Gospel. Their deliberate disregard for Biblical separation was so that they could demonstrate their love for all of mankind and thereby, win a greater number to saving faith. Unfortunately, their whole philosophy was saturated with pragmatism. With these lofty goals firmly in mind (after all, they were doing all of these things for the purpose of reaching a greater number with the Gospel), they were prepared to justify any process that would allow them to get there. However, what they failed to recognize was that by embracing pragmatism, they had fallen captive to the devil masquerading as an angel of light. They thought that they were achieving great things for the Lord, when all along the Lord was not pleased with them. If anything, the error of New Evangelicalism is much more profound and firmly entrenched today than when it began some 80 years ago.
2. Academic Priority – Along with the steady infiltration of the New Evangelical mindset into Christian thinking, we have seen a capitulation to the academics of our day. This has taken place within Christian Bible colleges that were founded a century or more ago and remained Biblical for many years, and it has also taken place within the mind of the average Christian. The colleges surrendered to the academic emphasis and began to seek parity with their worldly counterparts, all under the guise of providing their students with a greater ease of transfer from a Bible college to a secular university. Such a noble task became the reason for joining Associations that were setting the standards for making this possible. The result has been a growing emphasis on scholarship (requiring faculty to hold ever higher academic degrees), and a need to offer a wider variety of courses in things other than the Bible (worldly things like psychology, sociology, philosophy, etc.). The product of this has been a more highly educated graduate (by the world’s standards), but one who knows less about what God has said to us in His Word. Not only are there fewer Bible courses offered, but the Bible teaching that remains has now become mixed with the poison of humanistic and New Evangelical thinking.
For the average Christian, there has come a growing sense of inadequacy to read God’s Word with understanding. We have swallowed the lie that because we are not highly educated, we cannot be expected to interpret the Scriptures for ourselves; we must learn at the feet of the intellectuals, after all, they hold a doctorate in theology, or have some other officious sounding degree. Not long ago, this was a real deterrent to me – why should I think that I am able to read and interpret Scripture more accurately than someone who does this on a daily basis, who has their doctorate in such studies, who teaches the Bible, and who has written numerous books. However, as I have come to understand the irreversible damage that the New Evangelical movement has done to today’s so-called Biblical scholarship, I realize that they read and interpret Scripture through the eyes of those who have bowed before the pragmatic thinking of a movement that has long since proven its failure in following the Word of God. The truths of the Scriptures are spiritually discerned through the aid of the Spirit of God, and they will not be comprehended through the scholarly tactics of the worldly-minded. Nevertheless, the average Evangelical today has submitted to the idol of scholarship, and he no longer seeks the help of the Spirit of God in order to understand what He desires of him. The Scriptures have become a closed Book – we are rapidly returning to the spiritual blindness of the Dark Ages. During that time, the Roman Catholic Church withheld the Scriptures from the common people; today, the common people hold the Scriptures in their hands, but they have closed their minds to its message. Nevertheless, the underlying reason is the same in both cases: the interpretation of Scripture must be left to the scholarly elite; also, in both cases, the scholarly elite have become corrupt, unable to fathom spiritual truth.
3. Growing Ignorance – The longer that we bow before the idol of scholarship, the more ignorant we become of the message of God to us through His Word. The reason for this is twofold: 1) By bowing to scholarship, we limit our understanding of the Scriptures to what we are told – what these highly educated men determine to be the correct interpretation of the Bible, and 2) we neglect our personal responsibility to weigh against the Scriptures what we are being told. We cannot lay the responsibility for our ignorance of the Word of God entirely at the feet of those who are sold-out to the error of New Evangelicalism; in fact, none of it can be laid there. If we were as diligent as the Bereans of Acts 17, we would not be carried away into error by the teachings of modern scholarship. It is our personal neglect of God’s Word that has permitted the educated philosophies and teachings about the Bible to take hold in our thinking. Yet these two errors together have proven to be a deadly combination; today’s Evangelical is much more likely to read the latest book by the most recent shining star of scholarship than to open the Bible to read what God has to say.
4. Eternal Security – Probably one of the most devastating teachings to come along has been the concept of once you are saved, then you are saved for all of eternity, no matter what. To compound the problem, Evangelical scholarship has reduced the message of the Gospel to “accept Jesus and you are saved.” They will quote Scripture to support their position: “man looketh on the outward appearance, but the LORD looketh on the heart” (1 Samuel 16:7). Therefore, who are we to judge as to who is a Christian and who is not; although that is not our ultimate judgment to make, the Lord also told us that the fruits of a life will tell us its true allegiance (Matthew 7:15-20). Another passage that they like to use is: “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Romans 8:38-39). They declare: “Look! We are secure in Christ!” Yet they fail to recognize that the amazing truth of this passage does not contradict other Scriptures like:
- Jeremiah 17:5 – “Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth [to be removed] from the LORD.”174
- Matthew 10:22 – “And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.”
- Romans 11:21 – “For if God spared not the natural branches, take heed lest he also spare not thee.”
- 1 Thessalonians 5:21 – “Prove all things; hold fast that which is good.”
- 2 Thessalonians 2:15 – “Therefore, brethren, stand fast, and hold the traditions [substance of teachings] which ye have been taught, whether by word, or our epistle.”175
- Hebrews 3:6 – “But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.”
- Hebrews 3:12 – “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.”
- Revelation 2:25 – “But that which ye have already hold fast till I come.”
Why would we need to hear the Spirit of God warning us to “endure,” “hold fast,” “take heed,” etc. if our salvation was eternally secure? We are to endure, to faithfully persevere to the end – Jesus stated this truth, and it is just as clear that we can depart from the Lord. Jeremiah declared it, the writer of Hebrews penned it, and, by example, Israel lived it. We would do well to heed Paul’s warning to Timothy: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16). Although we are secure in Christ from external foes (Romans 8:38-39), it is equally clear that we can fall away from God through the devices of our own deceitful hearts (Hebrews 3:12). We must heed the many warnings of Scripture to be on the alert.
5. Error is Acceptable – Compromise and accommodation of error have become increasingly acceptable, justifiable, and normal. The process is really quite simple and in keeping with the story of the frog and hot water: if you drop a frog into hot water, it will jump out, but if you put it into cool water and gradually heat it, the frog will stay put even while it is cooked. The process of compromise and accommodation has been a gradual one, for the most part. One by one, the clear teachings of Scripture have been eroded through a new focus on scholarship. From its very beginning, New Evangelicalism determined to revisit some of the controversial doctrines of Scripture, those that did not fit with the scholarship of the Liberals and the world. By placing a question mark over such teachings as the six-days of creation and the worldwide flood, New Evangelical scholars opened the door to less restrictive interpretations of other passages of Scripture. Like a small hole in a dam, it was not long before the whole structure collapsed; from simply “reexamining” creation, it was only a short step to questioning the inerrancy of all of Scripture – after all, if the words of the Bible are not correct for creation, then perhaps they are incorrect in other areas as well. Once the inerrancy of Scripture was called into question, the door to accommodating Liberal theology was wide open, and a flood of error poured through to the itching ears of those whose minds would no longer tolerate sound doctrine (2 Timothy 4:2-4). We live in a day when Evangelicals will solemnly state that they believe in the inerrancy of Scripture, yet, at the same time, they follow the teachings of modern scholarship; the modern mind seems willing to embrace opposing teachings and, seemingly, not be aware of the contradiction that it holds.
6. Separation is Neglected – Through all of this has sprung a flagrant disregard for Biblical separation. When New Evangelicals set their course in opposition to separation, the example of Israel was chosen – not to learn from them and heed God’s instruction, but to follow them into error.
When Moses reviewed the commandments of God with the people of Israel before they crossed over the Jordan, he declared: “Behold, I set before you this day a blessing and a curse; A blessing, if ye obey the commandments of the LORD your God, which I command you this day: And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known” (Deuteronomy 11:26-28). In chapter 28 of Deuteronomy, the blessing and the curse are expanded: verses 1-14 elaborate on the blessings that will come through obedience, and verses 15-68 outline the curses that will come through disobedience. The children of Israel were told, “ye shall be holy; for I am holy” (Leviticus 11:44); even as we have been told: “be ye holy in all manner of conversation” (1 Peter 1:15). God’s desire for us is the same as it was for Israel – holiness! Yet we read this of Israel: “And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel. …and there arose another generation after them, which knew not the LORD, nor yet the works which [God] had done for Israel. And the children of Israel did evil in the sight of the LORD, and served Baalim: And they forsook the LORD God of their fathers ….” (Judges 2:7-12).
The Lord spelled out clearly for Israel what He expected of them – the Ten Commandments (the Law of God ) forming the central foundation; but God also provided them with specific social laws, ceremonies, and festivals to reinforce and clarify His desire for their holiness of life (the Law of Moses). All of these drew Israel away from the nations that surrounded them, away from the people who still lived in their midst, and unto the Lord. As long as they walked in obedience to the Lord’s commands, they would maintain fellowship with the Lord and receive His blessing. However, the difficulty always seemed to stem from their failure to obey the first of the Ten Commandments: “Thou shalt have no other gods before me” (Exodus 20:3). When the Lord communed with Moses at the end of his life, He declared: “For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant” (Deuteronomy 31:20). Joshua, at the end of his life, stated to the people that “When ye have transgressed the covenant of the LORD your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the LORD be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you” (Joshua 23:16). The central difficulty that the Israelites, as a nation, seemed to have was in serving the Lord only; for some reason, the gods of the surrounding nations always seemed to hold an attraction for them. Satan was alive and working during those days, too; he has always done his utmost to make sin appear to be attractive and good.
Earlier I noted that today’s Evangelical has followed the example of the Israelites and wandered into error, rather than learning from their example and forsaking the ways of sin. In our day, we might be tempted to think that we do not have the problem of Israel, but we must not limit a god, or an idol, to a graven image sitting on a shelf. A god can also be “something that is so important that it takes over somebody’s life.”176 Most of today’s Evangelicals have bowed before the idol of unity. Allow me to reiterate Chuck Colson’s infamous statement: “We must strive for unity because it is the essence of the church”;177 this has been echoed throughout the Evangelical community. As we consider the beginnings of the New Evangelical movement, it is easy to recognize that unity was central to their thinking, even if it wasn’t specifically spelled out. They abandoned the defensive weapons from the Lord that had characterized most of Evangelicalism to this point, in favor of dialogue and seeking common ground with the Liberal and the heretic. They desired to join with them in social programs and doing good for mankind; they longed to be academically fit so as to gain the recognition of the educationally elite of the world. It was their desire to fit in with those who had been on the outside for so long. It is lonely being a soldier, and they wanted to wave the white flag of peace – after all, the Liberals used the same kinds of words to describe their faith, so why couldn’t there be sufficient teachings in common to draw them together? The Evangelicals began to look about them at the gods of the Liberals and the idols of the heretics, and to search out those things that they held in common with them. Rest assured, Satan made sure that there was a lowest common denominator, and with their standards lowered, their lives suddenly became so much easier: the battle was over!
What happened to Biblical separation? Did God change His standards in order to permit what is happening among Evangelicals today? God has not changed; from the day of man’s creation until today, God is still the same (Malachi 3:6; Hebrews 13:8). “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty” (Revelation 1:8). The God Who dealt with the children of Israel, and warned them against falling in with the gods of the nations around them, is the same God Whom we face today – He has not changed, and He will not change! Therefore, God’s call for separation has not changed!
What is Biblical separation? It is not separating from the things that we do not like; it has everything to do with God’s desire for us to live in purity and holiness before Him. Since God is still calling us to be a separate people, we must understand what that means, or we will inevitably walk in the same paths as the Evangelicals around us and as the Israelites before us. Through the pervasive influence of New Evangelicalism (by now it includes all of Evangelicalism – it is no longer New), the subject of separation has been virtually banished from sermons and teaching. If Evangelicals are forced to discuss Biblical separation, they will speak vaguely about separating from the world – although even that is falling into disrepute. Biblical separation does involve separation from the world (2 Corinthians 6:14-7:1; 1 John 2:15-16), but it is much more.
God has also made it clear that we are to be separate from error. Jesus warned us to identify the false prophets who appear to be godly and righteous – those wolves who lurk about as sheep (Matthew 7:15-20). They might appear to be righteous and even speak the language of a Christian, but they hold to teachings that are not Biblically accurate. Some who might immediately come to mind in this category are the Jehovah’s Witnesses (who do not hold Jesus as being the Son of God), and the Mormons (who say that God was once a man as we are, and we may become gods as He is). Although most Evangelicals today might admit that these people teach error, there is a growing movement to bring them into the fold; it is claimed that they have sufficient common ground to accept them, and therewith, the snare of unity is laid. God calls us to mark those Evangelicals who seek to resurvey the limits of Christ’s fold, to identify them, and then avoid them (Romans 16:17). Second Corinthians 6:14-17 clearly warns us that we are to have no part with unbelievers, and this does not change, even if they happen to use a form of God’s Word! We must be alert; we must be students of the Scriptures lest we be taken in by error that presents itself wearing the guise of truth (2 Timothy 2:15).
Jesus said that some of the Word of God will fall among the thorns where “the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful” (Mark 4:19). In this day of selfish focus and pragmatic thinking, it is easy to do what is right in our own eyes and even carry it out in the name of Christ; yet these efforts are iniquity and unfruitful in God’s eyes (Matthew 7:23). Once again, we must heed the many admonitions to be diligent and alert lest we be taken in and fall prey to the wiles of the devil; he loves religion and will be happy to devise one for any individual. This is precisely where we are in today’s world – as long as what you are believing works for you, then everything is OK. “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16). There is life in remaining, or abiding, in the teachings of Scripture, and we are commanded to give special attention to ensure that we do not depart from them. We must be alert to the lure of results-only thinking – God is more interested in how we live (our daily holiness of life; the means) than our achievements (the end). When the leaders of churches participate in a local ministerial association (I’m speaking of those who should know better), they are enamored with the concept of unity, and have lost sight of the fact that they are participating with error in direct contradiction to Scripture; pragmatism justifies their compromise but does nothing to cover their guilt before a holy God.
23. And be renewed in the spirit of your mind;
This continues the thought developed in the previous verse; we have been told what we are to put off, now we find out what we are to put on. We are to put off the old man, and we are to be made new in the essence of our minds; our thinking is to become different. The old man is a great justifier of compromise and a great rationalizer of waywardness – but this is to be put off; it is no longer to have any part in our thinking! “And be not conformed to this world [the way of the old man]: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2). Being conformed to this world and being transformed by the renewing of your mind stand in sharp contrast to one another; indeed, they are mutually exclusive, i.e., they absolutely cannot occur at the same time. The renewing of the mind is to result in a transformation, a metamorphosis; there is to be a change that will stand in contrast to conformity to the world. Unfortunately, what we see today is a push among Evangelicals for syncretism – a melding of the two concepts into one aberration that finds no support in Scripture. Syncretism is a ploy of the devil to lure Christians into becoming involved in what they are to have set aside, thereby corrupting their thinking and destroying any possibility of a life of holiness before God.
Transformed, used in Romans 12:2, is from a Greek word (metamorphoo) that means to “change into another form,”160 and is used to speak of Jesus’ transfiguration. Our English word transform is also used to describe false apostles making themselves to appear as true ones (2 Corinthians 11:13), and Satan and his demons making themselves to appear as angels of light and ministers of righteousness (2 Corinthians 11:14-15), but the Greek word used in these cases (metaschematizo) speaks only of a “change in fashion or appearance.”161 The word that we are considering (metamorphoo) speaks of a complete change, whereas the other word (metaschematizo) speaks only of a façade; this is a difference that we do not notice in English. Once again, we recognize the necessity of discerning and testing to ensure that we are not deceived by a wolf in sheep’s clothing. There is a saying: “as a man thinks, so is he.” It would seem that Romans 12:2 would confirm this, for it is only through a renewed mind that we will be able to live in obedience to the Lord’s commands. However, this renewal is not a work that we can do; renewed, in our text, is in the passive voice, which describes an action that is done for us by the Lord. “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5). This is the work of the Spirit of God, and is to result in a complete change (metamorphoo) in how we live.
Yet, within Evangelicalism, we see a growing conformity to the world and its standards (or the lack thereof), in direct violation of this command of God! At the same time, we see an increasing disdain for those who desire to adhere to the Word of God and its instruction. The rationalization is that we make the world comfortable to be around us so that we can then reach them with the Gospel message. What we fail to realize is that by doing so, we have inadvertently destroyed the life-giving message of the Gospel. Paul declared: “…the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Corinthians 1:18). In order to make today’s preaching something other than foolishness to the world, the cross has to be removed; once the cross is gone, then the offence to the world is no longer there, but, alas, the power of the Gospel has also been destroyed. This is the argument that Paul used on the Galatians who sought to add some Jewish rites to the Gospel message. He said, “…if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased” (Galatians 5:11). Paul knew that if he added circumcision to his preaching, then the persecution from the Jews would stop; however, he also realized that if he did so, then that would be an affront to the work of Christ upon the cross in fulfillment of OT prophecy. His commitment to the message of the Gospel that he had been given by the Lord needs to inspire us to remain true to God’s Word, regardless of the consequences.
24. And that ye put on the new man, which after God is created in righteousness and true holiness.
Along with a renewed mind comes the new man; these are together – both are the work of the Spirit of God: the former is the direct work of the Spirit, the latter is the evidence of the presence of the Spirit of God within us as seen through our walk of obedience. This is the transformation of Romans 12:2 that begins within, and finds external expression. There is to be a metamorphosis from the old man to the new man – a change in who we are. Within nature, we recognize the changes that take place within the process of metamorphosis, and we accept that a butterfly holds little resemblance to the caterpillar from which it came. Yet, within the spiritual realm, we seem to neither expect nor desire such a change; however, this is what is to take place. Would it not be completely within reason to expect to see a change when our feet have been removed from walking the broad way that leads to destruction, and have been placed upon the narrow way that leads to life? The change that takes place will always be dramatic (from death to life), even if the external changes may vary depending upon the kind of life being lived before the working of the Spirit of God.
The source of our new man is the Spirit of God: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you” (Romans 8:9). We were at one time without Christ, but now we are in Christ – “we are [God’s] workmanship, created in Christ Jesus unto good works” (Ephesians 2:10, 12-13). “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Ephesians 5:8). Walk (as children of light) is in the imperative mood – it is a command to be obeyed, not a suggestion that we can weigh and follow, or not, at our discretion. We have moved from darkness (from walking the broad road that leads to destruction) to light and walking the narrow way that leads to eternal life with the Lord. If we are light in the Lord, then we are to live accordingly. A butterfly does not fold its wings tightly to its body and walk about on its legs; it unfurls its wings and flies as befitting the transformation that has taken place! Someone who calls himself a Christian, yet walks in the ways of this world for whatever excuse, has not experienced the renewing of the mind that the Spirit of God will do. “Whosoever is born of God doth not commit [is not doing: a present tense statement of fact] sin; for his [God’s] seed remaineth [is abiding] in him: and he cannot [is not able to] sin, because he is born [has been born: perfect tense, a past completed action with ongoing results] of God” (1 John 3:9).162 This does not advocate sinless perfection in this life, for 1 John 1:9 clarifies that “if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness”; rather, we will no longer live a life of perpetual, or continual, sinfulness. If we are born of God, then the Spirit of God is dwelling within us, and our spiritually renewed mind will not permit us to rest (when we sin) until we have confessed it before God and restored our relationship with Him. Matthew Henry rightly says: “… those who persist in a sinful life sufficiently demonstrate that they are not born of God.”163
Lest we misrepresent what this new life in Christ (this new man) looks like, we are told: after God is created in righteousness and true holiness. This new man is crafted in accordance with God’s design; it is not a “new leaf” that we turn over in an effort to make ourselves into better people – that is the worldly version, and the old leaf is not so far away as to rear its ugly head at the slightest provocation. By contrast, this new man is created in righteousness and true holiness. The Greek word translated as created (ktizo), in the NT always refers to an act of God.164 The Spirit of God, through Paul, has left no doubt as to the source of this new man. This confirms that the new man is created by God in accordance with His plan, and is created in righteousness and true holiness. Our word righteousness, or righteous, comes from the Old English word “rightwise,” which was a combination of riht (meaning “morally correct,” or “just, good, fair, proper, fitting, straight”165) and wis (meaning “wise, way, manner”166). Matthew Henry saw righteousness as being active toward others, as encompassing our actions, our manner of living – and hence the last six commandments of the Decalogue.167 Likewise, he saw the holiness as being active toward God, and the fulfillment of the first four commandments of the Decalogue. The English word holy originally meant that which “must be preserved whole or intact, that cannot be transgressed or violated,”168 from which would come the idea of purity. Matthew Henry’s application of this phrase is fitting. This new man is created in us by God according to His desire so that we will demonstrate His righteousness and characterize His holiness (Romans 8:3-4). This is a message that most preachers and teachers today will not voice; the focus has become the felt-needs of mankind, while their real need has been shelved as being too narrow and divisive. We must attend to the commandments of Scripture (which are the commands of God) and give less heed to the teachings of men. If we would just weigh, by the Word of God, what we hear from the lips of men, we would be more likely to walk in righteousness and holiness than in compromise and accommodation. When God commands us to “withdraw yourselves from every brother that walked disorderly [ataktos – idle, lazy, irresponsible]” (2 Thessalonians 3:6), then that is what we are to do.169 If a group of believers joins with others who do not adhere to the teachings of Scripture, then they are being disobedient to the commands of 2 Corinthians 6 and Romans 16:17, and their walk is careless – we are commanded to withdraw from them! Our local ministerial association includes the United, the Anglican, the Catholic, Victory and Evangelical churches; therefore, to be obedient to the command to withdraw, I can have no part with any of the participating Evangelical churches. The Scriptures are that clear! These Evangelicals have set the clear directive of God aside in favor of unity – we are charged to test all things in order to determine if they are of God (1 John 4:1); their refusal to do so is either laziness or irresponsibility (being disorderly), and is nothing less than disobedience to the Lord! We will never grow in our love for the Lord and we will never become more holy before God by joining ourselves with the godless and disobedient! What will happen is that we will become less and less sure of who we should be, we will be tempted to measure the Scriptures by the words of men, and we will become generally unstable and hesitant in our spiritual walk. This is the exact opposite of what God desires for us – and it all begins with a small act of disobedience, a simple question of “Yea, hath God said?” (Genesis 3:1).
25. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
Here we have another of those connecting words (wherefore) – what follows is inextricably joined to what has come before. What follows flows from putting off the old man, and, by the Spirit of God renewing our minds, putting on the new man in a demonstration of righteousness and holiness. We might think that it is somewhat odd that the first thing to follow is a command to speak the truth. Yet this is probably the primary means of the old man rearing its ugly head; lies can take many forms.
When Jesus confronted the Jews about the truth of His words, He declared: “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (John 8:44). This identifies the father of all lies as the devil, the master liar who can even make a lie appear to be true. Our propensity to embellish the truth is great and, within the world, lies are commonplace – particularly what are called white lies, those “harmless” ones that won’t hurt anyone. Colossians presents the same thought as our verse: “Lie not one to another, seeing that ye have put off the old man with his deeds” (Colossians 3:9). A product of putting off the old man is that truth will characterize our speech and actions with those about us.
The verse goes on: speak every man truth with his neighbour. This is a command, and it is directed at those who have put off the old man, who have had their minds renewed by the Spirit of God, and who have put on the new man in righteousness and holiness. We are to speak truth, and we are to do this with our neighbor. There are those who see neighbor as referring to those within the family of faith; based upon what follows (we are members one of another), this is entirely appropriate, but is it exclusively so? A Jewish lawyer asked this question of Jesus: “who is my neighbour?” (Luke 10:29), and Jesus responded by presenting the parable of the Good Samaritan. The Greek word for neighbor, as used by Jesus, is exactly the same one used in our verse (plesion), and it comes from the thought of being near or close-by, so there is no basis for restricting the application of this command to a spiritual brother or sister.170 Therefore, we are to speak truth with everyone whom we meet from day-to-day.
One of the qualifications of an elder in the assembly of believers is that “he must have a good report of them which are without” (1 Timothy 3:7); this would mean that his neighbors (those who live about him, whether in the faith or in the world) would have no occasion to lay blame on him. Deacons, likewise, are not to be doubletongued (1 Timothy 3:8), dilogos, which is literally saying the same thing twice, and hence, saying one thing but meaning something entirely different – in other words, speaking hypocritically or deceitfully.171 If one’s words are not clear, i.e., if they carry a double meaning, then lying (or deception) has entered in – this is not to be a part of those who are elders or deacons. The reason that Paul explicitly lays out the qualifications for elders and deacons within the Body of Christ is given: “…that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church [ekklesia] of the living God, the pillar and ground of the truth” (1 Timothy 3:15).172 Truth is to be the identity of those who have placed their faith in the Lord Jesus Christ! Those who are a part of the Body of Christ are to be a pillar (a column that supports a building) and ground (the foundation) of the truth.173 We, as those who have been purchased out of sin by the Lord, are to be characterized by objective truth – He is the Truth (John 14:6), and His Word is the Truth (John 17:17)!
This would not, nor could it ever be, truth as it is defined by the world today; truth has become something that is subjective, and they leave no room for the objective Truth of God. They claim that we all have our own truth; what may work as truth for you, may not be truth for me, but that’s okay because truth (in their thinking) can vary from person to person. This is nothing other than the fruit of pragmatism and the work of the devil, the father of lies: if it works, then it must be right; if it is right for you, then it must be your truth. What the world fails to recognize, and refuses to acknowledge, is that there is an objective Truth to which we are all subject, and that is God and His Word. However, this attitude of openness is no longer confined to the world alone; its deadly poison has infiltrated the thinking of the professing Christian as well. How could this be? Let us consider six ways in which this shift in attitude towards truth has come about within the minds of the average Evangelical today, so that we can be sober and vigilant, and not become caught in the very same traps:
1. New Evangelicalism – This represented a significant shift in thinking and has done much to give compromise and accommodation an attractive façade. When the leaders of this movement began to promote their doctrines in the mid-to-late 1940s, they draped their error in the finery of social consciousness. Their emphasis on dialoguing with the Liberal and heretic was so that they could show them the way of life; their desire for greater scholarship was to engage the world’s academics in debate so that they might hold their own among the elite of the world, and thereby defend the Gospel. Their deliberate disregard for Biblical separation was so that they could demonstrate their love for all of mankind and thereby, win a greater number to saving faith. Unfortunately, their whole philosophy was saturated with pragmatism. With these lofty goals firmly in mind (after all, they were doing all of these things for the purpose of reaching a greater number with the Gospel), they were prepared to justify any process that would allow them to get there. However, what they failed to recognize was that by embracing pragmatism, they had fallen captive to the devil masquerading as an angel of light. They thought that they were achieving great things for the Lord, when all along the Lord was not pleased with them. If anything, the error of New Evangelicalism is much more profound and firmly entrenched today than when it began some 80 years ago.
2. Academic Priority – Along with the steady infiltration of the New Evangelical mindset into Christian thinking, we have seen a capitulation to the academics of our day. This has taken place within Christian Bible colleges that were founded a century or more ago and remained Biblical for many years, and it has also taken place within the mind of the average Christian. The colleges surrendered to the academic emphasis and began to seek parity with their worldly counterparts, all under the guise of providing their students with a greater ease of transfer from a Bible college to a secular university. Such a noble task became the reason for joining Associations that were setting the standards for making this possible. The result has been a growing emphasis on scholarship (requiring faculty to hold ever higher academic degrees), and a need to offer a wider variety of courses in things other than the Bible (worldly things like psychology, sociology, philosophy, etc.). The product of this has been a more highly educated graduate (by the world’s standards), but one who knows less about what God has said to us in His Word. Not only are there fewer Bible courses offered, but the Bible teaching that remains has now become mixed with the poison of humanistic and New Evangelical thinking.
For the average Christian, there has come a growing sense of inadequacy to read God’s Word with understanding. We have swallowed the lie that because we are not highly educated, we cannot be expected to interpret the Scriptures for ourselves; we must learn at the feet of the intellectuals, after all, they hold a doctorate in theology, or have some other officious sounding degree. Not long ago, this was a real deterrent to me – why should I think that I am able to read and interpret Scripture more accurately than someone who does this on a daily basis, who has their doctorate in such studies, who teaches the Bible, and who has written numerous books. However, as I have come to understand the irreversible damage that the New Evangelical movement has done to today’s so-called Biblical scholarship, I realize that they read and interpret Scripture through the eyes of those who have bowed before the pragmatic thinking of a movement that has long since proven its failure in following the Word of God. The truths of the Scriptures are spiritually discerned through the aid of the Spirit of God, and they will not be comprehended through the scholarly tactics of the worldly-minded. Nevertheless, the average Evangelical today has submitted to the idol of scholarship, and he no longer seeks the help of the Spirit of God in order to understand what He desires of him. The Scriptures have become a closed Book – we are rapidly returning to the spiritual blindness of the Dark Ages. During that time, the Roman Catholic Church withheld the Scriptures from the common people; today, the common people hold the Scriptures in their hands, but they have closed their minds to its message. Nevertheless, the underlying reason is the same in both cases: the interpretation of Scripture must be left to the scholarly elite; also, in both cases, the scholarly elite have become corrupt, unable to fathom spiritual truth.
3. Growing Ignorance – The longer that we bow before the idol of scholarship, the more ignorant we become of the message of God to us through His Word. The reason for this is twofold: 1) By bowing to scholarship, we limit our understanding of the Scriptures to what we are told – what these highly educated men determine to be the correct interpretation of the Bible, and 2) we neglect our personal responsibility to weigh against the Scriptures what we are being told. We cannot lay the responsibility for our ignorance of the Word of God entirely at the feet of those who are sold-out to the error of New Evangelicalism; in fact, none of it can be laid there. If we were as diligent as the Bereans of Acts 17, we would not be carried away into error by the teachings of modern scholarship. It is our personal neglect of God’s Word that has permitted the educated philosophies and teachings about the Bible to take hold in our thinking. Yet these two errors together have proven to be a deadly combination; today’s Evangelical is much more likely to read the latest book by the most recent shining star of scholarship than to open the Bible to read what God has to say.
4. Eternal Security – Probably one of the most devastating teachings to come along has been the concept of once you are saved, then you are saved for all of eternity, no matter what. To compound the problem, Evangelical scholarship has reduced the message of the Gospel to “accept Jesus and you are saved.” They will quote Scripture to support their position: “man looketh on the outward appearance, but the LORD looketh on the heart” (1 Samuel 16:7). Therefore, who are we to judge as to who is a Christian and who is not; although that is not our ultimate judgment to make, the Lord also told us that the fruits of a life will tell us its true allegiance (Matthew 7:15-20). Another passage that they like to use is: “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Romans 8:38-39). They declare: “Look! We are secure in Christ!” Yet they fail to recognize that the amazing truth of this passage does not contradict other Scriptures like:
- Jeremiah 17:5 – “Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth [to be removed] from the LORD.”174
- Matthew 10:22 – “And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.”
- Romans 11:21 – “For if God spared not the natural branches, take heed lest he also spare not thee.”
- 1 Thessalonians 5:21 – “Prove all things; hold fast that which is good.”
- 2 Thessalonians 2:15 – “Therefore, brethren, stand fast, and hold the traditions [substance of teachings] which ye have been taught, whether by word, or our epistle.”175
- Hebrews 3:6 – “But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.”
- Hebrews 3:12 – “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.”
- Revelation 2:25 – “But that which ye have already hold fast till I come.”
Why would we need to hear the Spirit of God warning us to “endure,” “hold fast,” “take heed,” etc. if our salvation was eternally secure? We are to endure, to faithfully persevere to the end – Jesus stated this truth, and it is just as clear that we can depart from the Lord. Jeremiah declared it, the writer of Hebrews penned it, and, by example, Israel lived it. We would do well to heed Paul’s warning to Timothy: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16). Although we are secure in Christ from external foes (Romans 8:38-39), it is equally clear that we can fall away from God through the devices of our own deceitful hearts (Hebrews 3:12). We must heed the many warnings of Scripture to be on the alert.
5. Error is Acceptable – Compromise and accommodation of error have become increasingly acceptable, justifiable, and normal. The process is really quite simple and in keeping with the story of the frog and hot water: if you drop a frog into hot water, it will jump out, but if you put it into cool water and gradually heat it, the frog will stay put even while it is cooked. The process of compromise and accommodation has been a gradual one, for the most part. One by one, the clear teachings of Scripture have been eroded through a new focus on scholarship. From its very beginning, New Evangelicalism determined to revisit some of the controversial doctrines of Scripture, those that did not fit with the scholarship of the Liberals and the world. By placing a question mark over such teachings as the six-days of creation and the worldwide flood, New Evangelical scholars opened the door to less restrictive interpretations of other passages of Scripture. Like a small hole in a dam, it was not long before the whole structure collapsed; from simply “reexamining” creation, it was only a short step to questioning the inerrancy of all of Scripture – after all, if the words of the Bible are not correct for creation, then perhaps they are incorrect in other areas as well. Once the inerrancy of Scripture was called into question, the door to accommodating Liberal theology was wide open, and a flood of error poured through to the itching ears of those whose minds would no longer tolerate sound doctrine (2 Timothy 4:2-4). We live in a day when Evangelicals will solemnly state that they believe in the inerrancy of Scripture, yet, at the same time, they follow the teachings of modern scholarship; the modern mind seems willing to embrace opposing teachings and, seemingly, not be aware of the contradiction that it holds.
6. Separation is Neglected – Through all of this has sprung a flagrant disregard for Biblical separation. When New Evangelicals set their course in opposition to separation, the example of Israel was chosen – not to learn from them and heed God’s instruction, but to follow them into error.
When Moses reviewed the commandments of God with the people of Israel before they crossed over the Jordan, he declared: “Behold, I set before you this day a blessing and a curse; A blessing, if ye obey the commandments of the LORD your God, which I command you this day: And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known” (Deuteronomy 11:26-28). In chapter 28 of Deuteronomy, the blessing and the curse are expanded: verses 1-14 elaborate on the blessings that will come through obedience, and verses 15-68 outline the curses that will come through disobedience. The children of Israel were told, “ye shall be holy; for I am holy” (Leviticus 11:44); even as we have been told: “be ye holy in all manner of conversation” (1 Peter 1:15). God’s desire for us is the same as it was for Israel – holiness! Yet we read this of Israel: “And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel. …and there arose another generation after them, which knew not the LORD, nor yet the works which [God] had done for Israel. And the children of Israel did evil in the sight of the LORD, and served Baalim: And they forsook the LORD God of their fathers ….” (Judges 2:7-12).
The Lord spelled out clearly for Israel what He expected of them – the Ten Commandments (the Law of God ) forming the central foundation; but God also provided them with specific social laws, ceremonies, and festivals to reinforce and clarify His desire for their holiness of life (the Law of Moses). All of these drew Israel away from the nations that surrounded them, away from the people who still lived in their midst, and unto the Lord. As long as they walked in obedience to the Lord’s commands, they would maintain fellowship with the Lord and receive His blessing. However, the difficulty always seemed to stem from their failure to obey the first of the Ten Commandments: “Thou shalt have no other gods before me” (Exodus 20:3). When the Lord communed with Moses at the end of his life, He declared: “For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant” (Deuteronomy 31:20). Joshua, at the end of his life, stated to the people that “When ye have transgressed the covenant of the LORD your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the LORD be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you” (Joshua 23:16). The central difficulty that the Israelites, as a nation, seemed to have was in serving the Lord only; for some reason, the gods of the surrounding nations always seemed to hold an attraction for them. Satan was alive and working during those days, too; he has always done his utmost to make sin appear to be attractive and good.
Earlier I noted that today’s Evangelical has followed the example of the Israelites and wandered into error, rather than learning from their example and forsaking the ways of sin. In our day, we might be tempted to think that we do not have the problem of Israel, but we must not limit a god, or an idol, to a graven image sitting on a shelf. A god can also be “something that is so important that it takes over somebody’s life.”176 Most of today’s Evangelicals have bowed before the idol of unity. Allow me to reiterate Chuck Colson’s infamous statement: “We must strive for unity because it is the essence of the church”;177 this has been echoed throughout the Evangelical community. As we consider the beginnings of the New Evangelical movement, it is easy to recognize that unity was central to their thinking, even if it wasn’t specifically spelled out. They abandoned the defensive weapons from the Lord that had characterized most of Evangelicalism to this point, in favor of dialogue and seeking common ground with the Liberal and the heretic. They desired to join with them in social programs and doing good for mankind; they longed to be academically fit so as to gain the recognition of the educationally elite of the world. It was their desire to fit in with those who had been on the outside for so long. It is lonely being a soldier, and they wanted to wave the white flag of peace – after all, the Liberals used the same kinds of words to describe their faith, so why couldn’t there be sufficient teachings in common to draw them together? The Evangelicals began to look about them at the gods of the Liberals and the idols of the heretics, and to search out those things that they held in common with them. Rest assured, Satan made sure that there was a lowest common denominator, and with their standards lowered, their lives suddenly became so much easier: the battle was over!
What happened to Biblical separation? Did God change His standards in order to permit what is happening among Evangelicals today? God has not changed; from the day of man’s creation until today, God is still the same (Malachi 3:6; Hebrews 13:8). “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty” (Revelation 1:8). The God Who dealt with the children of Israel, and warned them against falling in with the gods of the nations around them, is the same God Whom we face today – He has not changed, and He will not change! Therefore, God’s call for separation has not changed!
What is Biblical separation? It is not separating from the things that we do not like; it has everything to do with God’s desire for us to live in purity and holiness before Him. Since God is still calling us to be a separate people, we must understand what that means, or we will inevitably walk in the same paths as the Evangelicals around us and as the Israelites before us. Through the pervasive influence of New Evangelicalism (by now it includes all of Evangelicalism – it is no longer New), the subject of separation has been virtually banished from sermons and teaching. If Evangelicals are forced to discuss Biblical separation, they will speak vaguely about separating from the world – although even that is falling into disrepute. Biblical separation does involve separation from the world (2 Corinthians 6:14-7:1; 1 John 2:15-16), but it is much more.
God has also made it clear that we are to be separate from error. Jesus warned us to identify the false prophets who appear to be godly and righteous – those wolves who lurk about as sheep (Matthew 7:15-20). They might appear to be righteous and even speak the language of a Christian, but they hold to teachings that are not Biblically accurate. Some who might immediately come to mind in this category are the Jehovah’s Witnesses (who do not hold Jesus as being the Son of God), and the Mormons (who say that God was once a man as we are, and we may become gods as He is). Although most Evangelicals today might admit that these people teach error, there is a growing movement to bring them into the fold; it is claimed that they have sufficient common ground to accept them, and therewith, the snare of unity is laid. God calls us to mark those Evangelicals who seek to resurvey the limits of Christ’s fold, to identify them, and then avoid them (Romans 16:17). Second Corinthians 6:14-17 clearly warns us that we are to have no part with unbelievers, and this does not change, even if they happen to use a form of God’s Word! We must be alert; we must be students of the Scriptures lest we be taken in by error that presents itself wearing the guise of truth (2 Timothy 2:15).
In His desire for us to live in holiness before Him, God does not stop there. There is also a clear call for us to separate from those of the family of faith who walk irresponsibly (2 Thessalonians 3:6). This is certainly not popular today, yet it is an emphatic command in God’s Word; this is not optional, it is not something that we can do when we feel spiritual, and neglect the rest of the time. We are to be vigilant so that we will recognize disobedience when it shows itself, and then we are to withdraw ourselves from it. We may be agreeable when we consider the disobedience of men like Billy Graham, Chuck Colson and James Dobson; we may find it acceptable and relatively simple to withdraw ourselves from them – we won’t support their organizations, nor will we attend their meetings or listen to their broadcasts – and rightly so! However, what happens when those much closer to home demonstrate disobedience? What do I do when I see the Board of our local Evangelical Free Church choose syncretism with ancient Indian rituals over obedience to the Word of God? When I see the Church Board approve the participation of their youth pastor in the local worldly dances, what is my response? What do I do when I find the man filling the role of “pastor” at the local Baptist church refusing to teach the people how to live Biblically? What do I do when I see the leadership of a conservative Evangelical church actively participating with heretics in the local ministerial association? How do I respond when I see the head of the Canadian Sunday School Mission for Alberta (now One Hope Canada) presiding over a memorial service along with a priest from the Roman Catholic Church? All of these things are a part of living in a disorderly manner – using God’s Word as our Standard for conduct is deemed to be too difficult (laziness) and so they opt for an easier and more pragmatic approach; all of these examples represent compromise – that first seemingly innocent and easily justifiable step into apostasy! All of these things call me, and you, to use our Biblical discernment and obey God’s command to withdraw from them! If we would be obedient to the Word of God in this matter, then we have no choice but to separate from them. God does not say that it will be easy, in fact “all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12). Yet, we must recognize that God is calling us to separation, and the practice of it! May the Lord grant us the wisdom and strength to be obedient to His Word.
Returning to our passage, we are to be truth to those about us. We’ve heard it said: “what you do speaks so loudly that I can’t hear what you’re saying.” It is critical that our speech (which is to be characterized by truth) be supported by our living; otherwise, we have succumbed to the folly of hypocrisy. We are to be both obedient to God’s Word and free of hypocrisy – may it be so in the matter of Biblical separation!
All of what we have just considered is because we are members one of another. “And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it” (1 Corinthians 12:26). In other words, our actions impact all of those who are a part of the Body of Christ. Therefore, if we fail to be truthful in all things, we are then not only disobedient to Christ, Who is the Truth, but we have also become a means of causing a fellow-member of His Body to stumble. “No man is an island, entire of itself …”178 – what we do has an impact on those around us, either positively or negatively. As we have already learned, it is as we speak the truth in love that the Body is edified and strengthened – the bond of every member with Christ, their Head, being made stronger (Ephesians 4:15-16). As we live in truth for the edification of the Body, those close to us (our neighbors) will also be beneficiaries.
26. Be ye angry, and sin not: let not the sun go down upon your wrath:
We continue with those things specifically linked to putting on the new man (from v. 24). All three phrases here are in the imperative mood – they are commands! The first two phrases make it very evident that anger, in and of itself, is not sin. Jesus said, “whosoever is angry with his brother without a cause shall be in danger of [answerable to] the judgment” (Matthew 5:22a).179 Angry (orgizo) always appears in the passive voice in the NT, which means that this is not an initiated emotion, but is a response to something – to become angry because of ….180 Jesus cited an example where being angry was subject to judgment, but the word is also applied where it is justified. The king was angry (orgizo) with his servant, for whom he had forgiven a massive debt, who did not extend the same forgiveness to his fellow-servant in a small matter (Matthew 18:34); a king was angry (orgizo) with the guests whom he had invited to his son’s marriage when they showed disdain for his invitation and mistreated/killed his servants who had been sent to tell them that all was in readiness (Matthew 22:7). It is evident that becoming angry in response to wrong is okay, but becoming angry without such a cause is not. However, even in response to a justifiable cause, it seems that there is a possibility of it leading to sin if we are not alert. Romans 12:19 declares: “Dearly beloved, avenge not yourselves, but rather give place unto [leave place for] wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.”181 If we become angry and seek retribution, then we have fallen into sin; God has clearly declared that vengeance belongs solely to Him. If we seek revenge, then we have lifted ourselves up to be as God in the matter. If we have been unjustly dealt with, then our response must be: “O God, to whom vengeance belongeth, shew thyself” (Psalm 94:1).
The latter part of this verse indicates that we are not to harbor anger. We have all heard of, or seen someone who has coddled anger over a matter and been consumed by it. We are not to permit this. The end of the day is to see the end of our anger; it is to find no resting place in our hearts. If we have properly relinquished the cause of the anger to the Lord, then we can be assured that His justice will be done – whether in this life or at the day of final judgment. There may be lingering sorrow for the sin that caused such hurt, and, perhaps, even for the hurt caused by such sin, but the anger will have dissipated. As we learn to humble ourselves before God, then we will readily relinquish our anxieties into His abundant care (1 Peter 5:6-7).
27. Neither give place to the devil.
Couched among the shadows of harbored anger, the devil is seeking to establish a claw-hold within us. By dealing with anger the Lord’s way, the devil will have one less opportunity to gain access to our lives. Realizing that anger is not necessarily a sin, but that our reaction can certainly lead to sin, we must be alert as to how we handle it.
Perhaps one of the things that we need to keep in mind as we contemplate being angry, yet without sin, is the cross that we are called to bear as the saved of Christ. The Spirit of God gives us this insight through Peter: “Beloved, think it not strange concerning the fiery trial [a term that comes from the refiner’s fire] which is to try [or prove] you, as though some strange thing happened unto you: But rejoice [a command], inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy [or blessed] are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of [or blasphemed], but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters [this is a command]. Yet if any man suffer as a Christian, let him not be ashamed [a command]; but let him glorify God on this behalf [a command]. For the time is come that judgment [the condemnation of wrong] must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not [to refuse to believe or obey] the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God [as indicated through the commands of Scripture] commit the keeping of their souls to him in well doing [a course of right action – obedience to the commands of Scripture], as unto a faithful Creator” (1 Peter 4:12-19).182 This provides us with some insight into the bigger picture. God, in His omniscience, has prepared trials and testings for us, knowing that a life of ease does not cultivate spiritual growth or a dependency upon His care. Peter understood what it was to suffer. Earlier he wrote: “For this is thankworthy, if a man for conscience toward God endure [or bear patiently] grief [or sorrow, pain, affliction], suffering wrongfully [undeservedly, without fault]. For what glory is it, if, when ye be buffeted for your faults [or sins], ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God” (1 Peter 2:19-20).183
There are a few key components in all of this: 1) we are destined for trials in this life, therefore we are not to be shocked when they come our way, 2) we must be sure that the trials that we face are not due to our sin – our own failure to walk in accordance with the commandments of the Lord, and 3) if our steps are in keeping with God’s Word to us, and we are diligently studying His Word so that we will be alert to what He desires of us, then we are to bear our suffering with patience, for this brings joy and delight to God (it is acceptable to Him).
So how does this fit with anger? First of all, anger is not a sin – for God tells us many times when He was angry. We read of the anger of the Lord against the children of Israel when they sinned, and when they refused to walk in the specified ways of God (Exodus 4:14; Numbers 11:10; Judges 2:14). God’s anger was roused by sin and hard-heartedness, and a refusal to believe His Word. We read of Jesus being angry: “And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand” (Mark 3:5). Our anger, then, in order to follow this pattern, is to be stirred by the sinful stubbornness of those about us, not directed at the sinner, but at the work of the devil, who so successfully blinds the minds and eyes of pagan and “Christian” alike. If we become angry because of something that has happened to us, then we have given place to sin. If we have sinned and it brings judgment, then we have no basis for anger, for we have only received our just reward. If we have walked worthy of the vocation to which God has called us (in obedience to His holy Word) and suffer reproach, then we still are not to become angry, but are to bear this reproach with patience, for it is then that we bring joy to the heart of God.
28. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.
Here is another result of putting on the new man (v. 24): we are no longer to be thieves. We are to labor, to expend our energies and become physically exhausted so that we will have something to give to those who are in need.184 However, there is also a qualification to what we are to work at – it is to be that which is good. This challenges the principles of pragmatism that says that if the end result is good, then the means (how we get there) doesn’t really matter. Pragmatism, in this case, would say that since the end is providing for those who are in need, then how we arrive at accomplishing this good end is not of great concern. Now, clearly, today’s Evangelical would not condone illegal activity in order to provide for the needy (and most of the worldly would concur). However, most Evangelicals would choose to ignore Scripture’s clear teachings in order to provide for the needy, thereby placing humanitarian efforts above God’s Word. So, what would give God greater pleasure: obedience to His commands, or providing for the poor? God’s Word tells us emphatically to not join ourselves unto those who are in darkness (2 Corinthians 6:14-7:1), yet today, those who profess to be Christians in good standing before God refuse to obey this commandment, and justify their disobedience by meeting the humanitarian needs of third world people.
Returning to our passage, we are to be truth to those about us. We’ve heard it said: “what you do speaks so loudly that I can’t hear what you’re saying.” It is critical that our speech (which is to be characterized by truth) be supported by our living; otherwise, we have succumbed to the folly of hypocrisy. We are to be both obedient to God’s Word and free of hypocrisy – may it be so in the matter of Biblical separation!
All of what we have just considered is because we are members one of another. “And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it” (1 Corinthians 12:26). In other words, our actions impact all of those who are a part of the Body of Christ. Therefore, if we fail to be truthful in all things, we are then not only disobedient to Christ, Who is the Truth, but we have also become a means of causing a fellow-member of His Body to stumble. “No man is an island, entire of itself …”178 – what we do has an impact on those around us, either positively or negatively. As we have already learned, it is as we speak the truth in love that the Body is edified and strengthened – the bond of every member with Christ, their Head, being made stronger (Ephesians 4:15-16). As we live in truth for the edification of the Body, those close to us (our neighbors) will also be beneficiaries.
26. Be ye angry, and sin not: let not the sun go down upon your wrath:
We continue with those things specifically linked to putting on the new man (from v. 24). All three phrases here are in the imperative mood – they are commands! The first two phrases make it very evident that anger, in and of itself, is not sin. Jesus said, “whosoever is angry with his brother without a cause shall be in danger of [answerable to] the judgment” (Matthew 5:22a).179 Angry (orgizo) always appears in the passive voice in the NT, which means that this is not an initiated emotion, but is a response to something – to become angry because of ….180 Jesus cited an example where being angry was subject to judgment, but the word is also applied where it is justified. The king was angry (orgizo) with his servant, for whom he had forgiven a massive debt, who did not extend the same forgiveness to his fellow-servant in a small matter (Matthew 18:34); a king was angry (orgizo) with the guests whom he had invited to his son’s marriage when they showed disdain for his invitation and mistreated/killed his servants who had been sent to tell them that all was in readiness (Matthew 22:7). It is evident that becoming angry in response to wrong is okay, but becoming angry without such a cause is not. However, even in response to a justifiable cause, it seems that there is a possibility of it leading to sin if we are not alert. Romans 12:19 declares: “Dearly beloved, avenge not yourselves, but rather give place unto [leave place for] wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.”181 If we become angry and seek retribution, then we have fallen into sin; God has clearly declared that vengeance belongs solely to Him. If we seek revenge, then we have lifted ourselves up to be as God in the matter. If we have been unjustly dealt with, then our response must be: “O God, to whom vengeance belongeth, shew thyself” (Psalm 94:1).
The latter part of this verse indicates that we are not to harbor anger. We have all heard of, or seen someone who has coddled anger over a matter and been consumed by it. We are not to permit this. The end of the day is to see the end of our anger; it is to find no resting place in our hearts. If we have properly relinquished the cause of the anger to the Lord, then we can be assured that His justice will be done – whether in this life or at the day of final judgment. There may be lingering sorrow for the sin that caused such hurt, and, perhaps, even for the hurt caused by such sin, but the anger will have dissipated. As we learn to humble ourselves before God, then we will readily relinquish our anxieties into His abundant care (1 Peter 5:6-7).
27. Neither give place to the devil.
Couched among the shadows of harbored anger, the devil is seeking to establish a claw-hold within us. By dealing with anger the Lord’s way, the devil will have one less opportunity to gain access to our lives. Realizing that anger is not necessarily a sin, but that our reaction can certainly lead to sin, we must be alert as to how we handle it.
Perhaps one of the things that we need to keep in mind as we contemplate being angry, yet without sin, is the cross that we are called to bear as the saved of Christ. The Spirit of God gives us this insight through Peter: “Beloved, think it not strange concerning the fiery trial [a term that comes from the refiner’s fire] which is to try [or prove] you, as though some strange thing happened unto you: But rejoice [a command], inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy [or blessed] are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of [or blasphemed], but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters [this is a command]. Yet if any man suffer as a Christian, let him not be ashamed [a command]; but let him glorify God on this behalf [a command]. For the time is come that judgment [the condemnation of wrong] must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not [to refuse to believe or obey] the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God [as indicated through the commands of Scripture] commit the keeping of their souls to him in well doing [a course of right action – obedience to the commands of Scripture], as unto a faithful Creator” (1 Peter 4:12-19).182 This provides us with some insight into the bigger picture. God, in His omniscience, has prepared trials and testings for us, knowing that a life of ease does not cultivate spiritual growth or a dependency upon His care. Peter understood what it was to suffer. Earlier he wrote: “For this is thankworthy, if a man for conscience toward God endure [or bear patiently] grief [or sorrow, pain, affliction], suffering wrongfully [undeservedly, without fault]. For what glory is it, if, when ye be buffeted for your faults [or sins], ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God” (1 Peter 2:19-20).183
There are a few key components in all of this: 1) we are destined for trials in this life, therefore we are not to be shocked when they come our way, 2) we must be sure that the trials that we face are not due to our sin – our own failure to walk in accordance with the commandments of the Lord, and 3) if our steps are in keeping with God’s Word to us, and we are diligently studying His Word so that we will be alert to what He desires of us, then we are to bear our suffering with patience, for this brings joy and delight to God (it is acceptable to Him).
So how does this fit with anger? First of all, anger is not a sin – for God tells us many times when He was angry. We read of the anger of the Lord against the children of Israel when they sinned, and when they refused to walk in the specified ways of God (Exodus 4:14; Numbers 11:10; Judges 2:14). God’s anger was roused by sin and hard-heartedness, and a refusal to believe His Word. We read of Jesus being angry: “And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand” (Mark 3:5). Our anger, then, in order to follow this pattern, is to be stirred by the sinful stubbornness of those about us, not directed at the sinner, but at the work of the devil, who so successfully blinds the minds and eyes of pagan and “Christian” alike. If we become angry because of something that has happened to us, then we have given place to sin. If we have sinned and it brings judgment, then we have no basis for anger, for we have only received our just reward. If we have walked worthy of the vocation to which God has called us (in obedience to His holy Word) and suffer reproach, then we still are not to become angry, but are to bear this reproach with patience, for it is then that we bring joy to the heart of God.
28. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.
Here is another result of putting on the new man (v. 24): we are no longer to be thieves. We are to labor, to expend our energies and become physically exhausted so that we will have something to give to those who are in need.184 However, there is also a qualification to what we are to work at – it is to be that which is good. This challenges the principles of pragmatism that says that if the end result is good, then the means (how we get there) doesn’t really matter. Pragmatism, in this case, would say that since the end is providing for those who are in need, then how we arrive at accomplishing this good end is not of great concern. Now, clearly, today’s Evangelical would not condone illegal activity in order to provide for the needy (and most of the worldly would concur). However, most Evangelicals would choose to ignore Scripture’s clear teachings in order to provide for the needy, thereby placing humanitarian efforts above God’s Word. So, what would give God greater pleasure: obedience to His commands, or providing for the poor? God’s Word tells us emphatically to not join ourselves unto those who are in darkness (2 Corinthians 6:14-7:1), yet today, those who profess to be Christians in good standing before God refuse to obey this commandment, and justify their disobedience by meeting the humanitarian needs of third world people.
We see this with organizations like World Vision and Samaritan’s Purse. World Vision still declares that they are a partnership of Christians, yet they work closely with the United Nations, have a UN official on their Board of Directors (along with others from Liberal and apostate denominations), and spend all of their resources meeting the physical needs of people.185 Samaritan’s Purse is even more subtle, for this is headed by Franklin Graham, son of the late Billy Graham, and they have a much more Evangelical Statement of Faith. However, they also declare: “For over 50 years, Samaritan’s Purse has done our utmost to follow Christ’s command by going to the aid of the world’s poor, sick, and suffering.”186 Herein lies the subtly of such organizations: they make broad statements that sound very spiritual (follow Christ’s command), yet these spiritual words are simply a means to garner favor in the eyes of potential supporters. Once again, we can see the influence of the New Evangelical teaching that began in the late 1940s. Christ did not command us to go to the aid of the world’s poor; when the righteous young man came to Jesus and asked what more he could do, Jesus told him to “sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me” (Matthew 19:21). Giving aid to the poor was secondary to Jesus’ desire that he would follow Him; this young man was obsessed with things – in essence, Jesus was saying, “Get rid of what is consuming you, and focus on Me.” Jesus also declared: “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33). There is an order of priority here, and the first order is not physical needs but our spiritual standing before God. Samaritan’s Purse openly proclaims that evangelism is at the heart of their ministry, yet it is always last in the order of what they do – and, unfortunately, we can be assured of the Ecumenical flavor of any evangelism that they would carry out – the apple (Franklin) has not fallen far from the tree (Billy).
Clearly, from our verse, we are not to neglect the needy – we are to work so that we have something to give to those in need. Proverbs 19:17 says: “He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again.” However, we are not to partner with those who are apostate, or those who work with those who are apostate, in order to facilitate meeting the needs of the poor; in other words, we cannot violate one of God’s commands in order to obey another. Our focus must be on Christ. When the disciples criticized the woman for spending so much on ointment for the Lord’s head when it could have helped the poor, Jesus said: “For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always” (Mark 14:7). We can help those in need anytime, for they will always be there; our primary focus is to be on the Lord and His commandments to us. This is where many Evangelicals today are failing; they endeavor to keep some of God’s commands even while they blatantly violate others. God still delights in obedience more than sacrifice (1 Samuel 15:22). However, we must be wary of the commandments of men that may sound like they have come from God. This is not new, for Jesus dealt with this in the Pharisees of His day: “Full well ye reject the commandment of God, that ye may keep your own tradition. For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: But ye say, If a man shall say to his father or mother, It is Corban [an offering], that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do ought for his father or his mother; Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye” (Mark 7:9-13). By consecrating to God what might otherwise be of help to his parents, the individual was relieved of his obligation to them; this was a way to appear to be righteous even while setting God’s commandments aside. We must be students of the Word so that the Spirit of God is able to guide us in our obedience to God’s commands.
This is now the third thing that is to characterize the one who has put on the new man. Firstly, there is to be no lying (our words are to be truth, v.25); secondly, our anger must not lead us to sin by seeking retaliation (our emotions must be kept in check, vs. 26-27); thirdly, we must work for what we get so that we can give (our actions must be above reproach, v.28).
29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
The first phrase is in the imperative mood – it is a command that we are to obey: Not a single unprofitable word is to be proceeding from out of your mouth.187 The word corrupt means rotten or putrefied, worthless for use – that which will not edify.188 Our first thought, as we consider this term applied to speech, is to bring to mind the conversation of the worldly – filled with cursing, swearing, and all kinds of evil and depraved thoughts. It is true; these are not to be part of our speech. However, we must also consider the rest of this verse.
Our speech is to be that which will build up (edifying), to encourage growth in the one to whom we are speaking.189 This takes it way beyond the conversation of the worldly, and expands the understanding of the word corrupt to be anything that does not build up, that which is not a benefit to the hearer. We must be diligent to keep our hearts in tune with correct Biblical teaching, for if our doctrine is no longer in keeping with the Scriptures, then we have fallen prey to uttering corrupt communication. We would do well to weigh our words lest we be found guilty of corruption, not of worldly filthiness, but of false teaching. As hearers, worldly conversation is easily identifiable, however, to identify false teaching calls for spiritual discernment and the guidance of the indwelling Spirit of God.
What does it take to make a teaching false? Is it false only when it is 100% untrue? Clearly not! Jesus said that false prophets would come to us in sheep’s clothing; i.e., error will come dressed in some of the clothes of truth. Yet this does nothing to change the error – it is still error; otherwise Jesus would have said: “As long as they look like sheep, they are okay.” This is the very reason for God calling us to a life of separation; like Israel of old, if we rub shoulders with error long enough, then we will forget that it is error and accept it. God has called us to purity and holiness, and we must avoid error when it is pointed out to us. We cannot expect to bring glory and honor to God’s name if we harbor compromise; edification departs when compromise and accommodation enter in. We must not lose sight of the fact that error will never present itself for what it is – else, we would all reject it immediately. Rather, it will come presenting itself as being truth, and as that which is honorable and desirable; Satan will do his best to point out the good in compromise, even as he did to Eve by making the forbidden fruit to appear as something good for food, beautiful to look upon, and a means to make one wise (Genesis 3:4-6). His strategy has not changed: he will still dress error up in the garb of truth, compromise in the coat of good, and accommodation under the covering of love. God has called us to be discerning, and has provided us with His Spirit to guide us into all truth (John 16:13). As we obediently walk in the light that He has given to us, He will continue to open His way before us; however, if we are unwilling to obey the commands that we have understood, then we cannot expect Him to reveal more to us. Psalm 119:105: “Thy word is a lamp unto my feet, and a light unto my path.” If we understand the Word of God in a matter, it is because He has given us His light to guide us. However, if we fail to walk in that light, then we have erred and turned away from the light that He has given. We must then repent (1 John 1:9) and return to walk in His light on the path that He has laid out for us (1 John 1:5-7); to do otherwise is to enter into the darkness of a deceitful heart and into jeopardy of forsaking what we have in Christ (Hebrews 3:12-13). James 4:17 says: “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.”
The purpose for such edifying speech is this: it will give grace to those who are hearing. “A soft answer turneth away wrath …” (Proverbs 15:1a); “An angry man stirreth up strife …” (Proverbs 29:22a). Words that bestow grace upon those who hear them are born out of a heart that is in tune with the Lord Jesus; out of a strong relationship with the Lord will flow words of encouragement and exhortation. Today, Evangelicals love words that comfort their hearts, soothe their minds, and make them feel good about themselves. For a time will be when accurate teaching they will not tolerate, but according to their own desires, they will surround themselves with teachers, who are scratching them with respect to hearing and, indeed, from the hearing of the truth they will turn away, and to myths they will be turned (2 Timothy 4:3-4, literal).190 Just before these prophetic words, Paul counselled Timothy: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2). Paul understood that the clear teaching of God’s Word would not always be accepted, and that there would be some who would turn away from His Word to the deception of Satan. Jesus’ own words find their application here: Beware, lest anyone should lead you astray (Mark 13:5, literal).191
30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
We are not to be grieving (lupeo, to cause pain or sorrow) the Spirit of God (it is a command), along with a reminder that the Spirit of God is holy.192 Just before the account of Noah, we read this: “And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that he had made man on the earth, and it grieved [‘atsab, emotional sorrow] him at his heart” (Genesis 6:5-6).193 The wickedness of mankind caused the Lord great sorrow, and the admonition of our verse is that we are not to do this to the Spirit of God, Who is abiding within. We are not to permit wickedness to have any part in our lives; we are called to purity and holiness, and that is to characterize our living. We must be careful to walk in obedience to the commands of God. When the unbelieving Pharisees tested Jesus to see if He would heal on the Sabbath, we are told that He was “grieved [sullupeo, deeply grieved] for the hardness of their hearts” (Mark 3:5).194
It seems evident that what grieves the heart of God is wickedness (not to walk in His ways: to be disobedient) – namely, the things that have just been enumerated in the preceding verses: lying, an abiding anger, stealing, and corrupt speech. Evangelicals today are grieving the heart of God, for they have left purity in favor of unity; they seek the favor of the Liberals, the apostate, and the godless above the favor of God – that is, they hold lightly to obedience and holiness. God’s call for separation from error has been rationalized away, and the self-justifying excuses for disobedience draw them into apostasy. One of the pillars of New Evangelicalism propounded in the late 1940s was the repudiation of separation; at the very outset, these men abandoned God’s unmistakable call for separation in favor of a social mandate. Is it any wonder that it was not long before the inerrancy of the Word of God was brought into question? You cannot set some of the commands of God aside and expect obedience to a few others to be sufficient; you cannot embrace a lie wrapped in a veneer of truth and not expect to reap the judgment of God. James clarified this for us: “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10). Martin Luther declared: “If I profess with the loudest voice and clearest exposition every portion of the truth of God except precisely that little point which the world and the devil are at that moment attacking, I am not confessing Christ, however boldly I may be professing Christ. Where the battle rages, there the loyalty of the soldier is proved, and to be steady on all the battlefield besides is mere flight and disgrace if he flinches at that point.”195 We are to endeavor to walk worthy of the calling of God on our lives (Ephesians 4:1), yet if we choose to ignore some of God’s commandments, then we are guilty of disobedience, no matter how many others we obey. We must cultivate a love for God’s Word lest we fall for the lies of Satan and are deceived. Paul warned the Thessalonians about those who will be duped by the devil: “They received [accepted] not the love of the truth [Jesus identified Himself as being Truth (John 14:6) and the Word of God as truth (John 17:17)], that they might be saved” (2 Thessalonians 2:10).196 Paul’s admonition to Timothy is most appropriate: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16). We must be careful to examine, according to the Scriptures, everything that we hear and read lest we be taken in by the charlatans who appear to be righteous, but inwardly are ravening wolves (Matthew 7:15).
The Spirit of God is the mark (seal) that we have received looking forward to the day of our salvation, a day when we will finally be delivered through the price that has been paid on our behalf. If we have been so marked, then the Mark, or the Spirit of God, must be evident in our lives. The ancient seal was a confirmation of the authenticity of an item – a sign that whatever bore the seal was under the authority of the seal’s owner. It was also used as a means of security to keep the contents that bore the seal, hidden. This wax seal, which typically carried the signet of the sender, would remain intact until it was broken by the receiver, or the sender, should he desire to change the contents of the document. We have the assurance of Scripture that God, the Sender, will not change His mind: “For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec” (Hebrews 6:16-20). The Hope, of Whom we have laid hold (Christ), is sure; our hope is an anchor of faith firmly fixed in Christ Who will not change – the Spirit of God has declared it so. The hope that is available to us in Christ is a sure hope, an established hope, and one that will not fail – God has guaranteed it. As part of a purpose clause, have (in verse 18) becomes a statement of God’s purpose for declaring by oath His own immutability; this is not a mere possibility (as might suggests) but it carries the assurance that we have in Christ without any doubts. We are to lay hold of this hope, or to hold fast to it. Second Thessalonians 2:15 says: “Therefore, brethren, stand fast, and hold the traditions [doctrines] which ye have been taught, whether by word, or our epistle.”197 This is a command given by the Spirit of God through Paul to the Thessalonians – they are to hold (same Greek word as used for lay hold upon) or hold fast what they have been given. We live in a day when what has been given to us in the Scriptures is being abandoned, yet God’s command remains – we are to hold fast to that which has been given to us in His Word. Everything that we hear and read we are to take back to the Word of God, where we are to weigh it according to this Standard that God has given to us. Hebrews 4:14 uses the same Greek word (hold or lay hold upon) in a different way: “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.” In this case, the hold fast carries the sense of possibility: of the confession may we be holding fast;198 therefore, we must be clinging to that which we openly profess: Jesus, Son of God, our High Priest! As much as it lies within God, we will be kept (John 10:28)! Adam, perfectly created in the image of God and without sin, chose to sin; so, still bearing the image of God as well as the inherited nature of sin (from Adam) that struggles against the Spirit of God within us as believers, we can choose. Adam chose to sin, even though he did not have a sin nature that would drag him in that direction; however, when we are faced with the convicting presence of the Spirit of God, we must also choose – either to yield to the Spirit or to turn away. Paul understood this struggle (Romans 7), and saw the victory through being in Christ and walking according to the Spirit (Romans 8:1). Our propensity to choose sin is much greater than Adam’s, hence the dependency that we must develop on the Spirit of God to keep us in the way, so that we will walk worthy of the calling that we have in Christ Jesus (Ephesians 4:1; 2 Timothy 1:8-11). We read throughout Scripture of the remnant that will be saved; this is confirmation that there is a tendency to make the wrong choice – we must remain alert!
Romans 8:9 declares: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ [the Seal of God], he is none of his.” As we saw in Ephesians 1:14, the Spirit of God has been given as a deposit, or a down payment, for our inheritance in Christ. We know that the Scriptures are full of exhortations for us to give careful attention to what we believe, and replete with warnings to hold fast unto the end; failure to do so will result in being disqualified (Hebrews 3:6). There are numerous passages that warn us of the possibility of being cut off from God (Hebrews 3:6, 12-14; John 15:1-2; Matthew 10:22), and (returning to our passage) we have a warning here to not cause the Spirit of God to sorrow. These warnings have been given for a purpose, and that is to keep us walking worthy of the calling of God on our lives in all purity and holiness, through the energizing enablement of the Spirit of God. James 4:17 says: “Therefore to him that knoweth to do good, and doeth it not, to him it is sin”; if we know a commandment of God expressed in the Scriptures (and there are many), but we fail to obey it – we are in sin. Yet such sin is easily attended to, for God has also declared: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). This is not complicated; God still desires obedience above all else, and out of obedience will flow a life lived in accordance with His desires, a life of holiness – a light in a dark world.
This is now the third thing that is to characterize the one who has put on the new man. Firstly, there is to be no lying (our words are to be truth, v.25); secondly, our anger must not lead us to sin by seeking retaliation (our emotions must be kept in check, vs. 26-27); thirdly, we must work for what we get so that we can give (our actions must be above reproach, v.28).
29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
The first phrase is in the imperative mood – it is a command that we are to obey: Not a single unprofitable word is to be proceeding from out of your mouth.187 The word corrupt means rotten or putrefied, worthless for use – that which will not edify.188 Our first thought, as we consider this term applied to speech, is to bring to mind the conversation of the worldly – filled with cursing, swearing, and all kinds of evil and depraved thoughts. It is true; these are not to be part of our speech. However, we must also consider the rest of this verse.
Our speech is to be that which will build up (edifying), to encourage growth in the one to whom we are speaking.189 This takes it way beyond the conversation of the worldly, and expands the understanding of the word corrupt to be anything that does not build up, that which is not a benefit to the hearer. We must be diligent to keep our hearts in tune with correct Biblical teaching, for if our doctrine is no longer in keeping with the Scriptures, then we have fallen prey to uttering corrupt communication. We would do well to weigh our words lest we be found guilty of corruption, not of worldly filthiness, but of false teaching. As hearers, worldly conversation is easily identifiable, however, to identify false teaching calls for spiritual discernment and the guidance of the indwelling Spirit of God.
What does it take to make a teaching false? Is it false only when it is 100% untrue? Clearly not! Jesus said that false prophets would come to us in sheep’s clothing; i.e., error will come dressed in some of the clothes of truth. Yet this does nothing to change the error – it is still error; otherwise Jesus would have said: “As long as they look like sheep, they are okay.” This is the very reason for God calling us to a life of separation; like Israel of old, if we rub shoulders with error long enough, then we will forget that it is error and accept it. God has called us to purity and holiness, and we must avoid error when it is pointed out to us. We cannot expect to bring glory and honor to God’s name if we harbor compromise; edification departs when compromise and accommodation enter in. We must not lose sight of the fact that error will never present itself for what it is – else, we would all reject it immediately. Rather, it will come presenting itself as being truth, and as that which is honorable and desirable; Satan will do his best to point out the good in compromise, even as he did to Eve by making the forbidden fruit to appear as something good for food, beautiful to look upon, and a means to make one wise (Genesis 3:4-6). His strategy has not changed: he will still dress error up in the garb of truth, compromise in the coat of good, and accommodation under the covering of love. God has called us to be discerning, and has provided us with His Spirit to guide us into all truth (John 16:13). As we obediently walk in the light that He has given to us, He will continue to open His way before us; however, if we are unwilling to obey the commands that we have understood, then we cannot expect Him to reveal more to us. Psalm 119:105: “Thy word is a lamp unto my feet, and a light unto my path.” If we understand the Word of God in a matter, it is because He has given us His light to guide us. However, if we fail to walk in that light, then we have erred and turned away from the light that He has given. We must then repent (1 John 1:9) and return to walk in His light on the path that He has laid out for us (1 John 1:5-7); to do otherwise is to enter into the darkness of a deceitful heart and into jeopardy of forsaking what we have in Christ (Hebrews 3:12-13). James 4:17 says: “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.”
The purpose for such edifying speech is this: it will give grace to those who are hearing. “A soft answer turneth away wrath …” (Proverbs 15:1a); “An angry man stirreth up strife …” (Proverbs 29:22a). Words that bestow grace upon those who hear them are born out of a heart that is in tune with the Lord Jesus; out of a strong relationship with the Lord will flow words of encouragement and exhortation. Today, Evangelicals love words that comfort their hearts, soothe their minds, and make them feel good about themselves. For a time will be when accurate teaching they will not tolerate, but according to their own desires, they will surround themselves with teachers, who are scratching them with respect to hearing and, indeed, from the hearing of the truth they will turn away, and to myths they will be turned (2 Timothy 4:3-4, literal).190 Just before these prophetic words, Paul counselled Timothy: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2). Paul understood that the clear teaching of God’s Word would not always be accepted, and that there would be some who would turn away from His Word to the deception of Satan. Jesus’ own words find their application here: Beware, lest anyone should lead you astray (Mark 13:5, literal).191
30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
We are not to be grieving (lupeo, to cause pain or sorrow) the Spirit of God (it is a command), along with a reminder that the Spirit of God is holy.192 Just before the account of Noah, we read this: “And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that he had made man on the earth, and it grieved [‘atsab, emotional sorrow] him at his heart” (Genesis 6:5-6).193 The wickedness of mankind caused the Lord great sorrow, and the admonition of our verse is that we are not to do this to the Spirit of God, Who is abiding within. We are not to permit wickedness to have any part in our lives; we are called to purity and holiness, and that is to characterize our living. We must be careful to walk in obedience to the commands of God. When the unbelieving Pharisees tested Jesus to see if He would heal on the Sabbath, we are told that He was “grieved [sullupeo, deeply grieved] for the hardness of their hearts” (Mark 3:5).194
It seems evident that what grieves the heart of God is wickedness (not to walk in His ways: to be disobedient) – namely, the things that have just been enumerated in the preceding verses: lying, an abiding anger, stealing, and corrupt speech. Evangelicals today are grieving the heart of God, for they have left purity in favor of unity; they seek the favor of the Liberals, the apostate, and the godless above the favor of God – that is, they hold lightly to obedience and holiness. God’s call for separation from error has been rationalized away, and the self-justifying excuses for disobedience draw them into apostasy. One of the pillars of New Evangelicalism propounded in the late 1940s was the repudiation of separation; at the very outset, these men abandoned God’s unmistakable call for separation in favor of a social mandate. Is it any wonder that it was not long before the inerrancy of the Word of God was brought into question? You cannot set some of the commands of God aside and expect obedience to a few others to be sufficient; you cannot embrace a lie wrapped in a veneer of truth and not expect to reap the judgment of God. James clarified this for us: “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10). Martin Luther declared: “If I profess with the loudest voice and clearest exposition every portion of the truth of God except precisely that little point which the world and the devil are at that moment attacking, I am not confessing Christ, however boldly I may be professing Christ. Where the battle rages, there the loyalty of the soldier is proved, and to be steady on all the battlefield besides is mere flight and disgrace if he flinches at that point.”195 We are to endeavor to walk worthy of the calling of God on our lives (Ephesians 4:1), yet if we choose to ignore some of God’s commandments, then we are guilty of disobedience, no matter how many others we obey. We must cultivate a love for God’s Word lest we fall for the lies of Satan and are deceived. Paul warned the Thessalonians about those who will be duped by the devil: “They received [accepted] not the love of the truth [Jesus identified Himself as being Truth (John 14:6) and the Word of God as truth (John 17:17)], that they might be saved” (2 Thessalonians 2:10).196 Paul’s admonition to Timothy is most appropriate: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16). We must be careful to examine, according to the Scriptures, everything that we hear and read lest we be taken in by the charlatans who appear to be righteous, but inwardly are ravening wolves (Matthew 7:15).
The Spirit of God is the mark (seal) that we have received looking forward to the day of our salvation, a day when we will finally be delivered through the price that has been paid on our behalf. If we have been so marked, then the Mark, or the Spirit of God, must be evident in our lives. The ancient seal was a confirmation of the authenticity of an item – a sign that whatever bore the seal was under the authority of the seal’s owner. It was also used as a means of security to keep the contents that bore the seal, hidden. This wax seal, which typically carried the signet of the sender, would remain intact until it was broken by the receiver, or the sender, should he desire to change the contents of the document. We have the assurance of Scripture that God, the Sender, will not change His mind: “For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec” (Hebrews 6:16-20). The Hope, of Whom we have laid hold (Christ), is sure; our hope is an anchor of faith firmly fixed in Christ Who will not change – the Spirit of God has declared it so. The hope that is available to us in Christ is a sure hope, an established hope, and one that will not fail – God has guaranteed it. As part of a purpose clause, have (in verse 18) becomes a statement of God’s purpose for declaring by oath His own immutability; this is not a mere possibility (as might suggests) but it carries the assurance that we have in Christ without any doubts. We are to lay hold of this hope, or to hold fast to it. Second Thessalonians 2:15 says: “Therefore, brethren, stand fast, and hold the traditions [doctrines] which ye have been taught, whether by word, or our epistle.”197 This is a command given by the Spirit of God through Paul to the Thessalonians – they are to hold (same Greek word as used for lay hold upon) or hold fast what they have been given. We live in a day when what has been given to us in the Scriptures is being abandoned, yet God’s command remains – we are to hold fast to that which has been given to us in His Word. Everything that we hear and read we are to take back to the Word of God, where we are to weigh it according to this Standard that God has given to us. Hebrews 4:14 uses the same Greek word (hold or lay hold upon) in a different way: “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.” In this case, the hold fast carries the sense of possibility: of the confession may we be holding fast;198 therefore, we must be clinging to that which we openly profess: Jesus, Son of God, our High Priest! As much as it lies within God, we will be kept (John 10:28)! Adam, perfectly created in the image of God and without sin, chose to sin; so, still bearing the image of God as well as the inherited nature of sin (from Adam) that struggles against the Spirit of God within us as believers, we can choose. Adam chose to sin, even though he did not have a sin nature that would drag him in that direction; however, when we are faced with the convicting presence of the Spirit of God, we must also choose – either to yield to the Spirit or to turn away. Paul understood this struggle (Romans 7), and saw the victory through being in Christ and walking according to the Spirit (Romans 8:1). Our propensity to choose sin is much greater than Adam’s, hence the dependency that we must develop on the Spirit of God to keep us in the way, so that we will walk worthy of the calling that we have in Christ Jesus (Ephesians 4:1; 2 Timothy 1:8-11). We read throughout Scripture of the remnant that will be saved; this is confirmation that there is a tendency to make the wrong choice – we must remain alert!
Romans 8:9 declares: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ [the Seal of God], he is none of his.” As we saw in Ephesians 1:14, the Spirit of God has been given as a deposit, or a down payment, for our inheritance in Christ. We know that the Scriptures are full of exhortations for us to give careful attention to what we believe, and replete with warnings to hold fast unto the end; failure to do so will result in being disqualified (Hebrews 3:6). There are numerous passages that warn us of the possibility of being cut off from God (Hebrews 3:6, 12-14; John 15:1-2; Matthew 10:22), and (returning to our passage) we have a warning here to not cause the Spirit of God to sorrow. These warnings have been given for a purpose, and that is to keep us walking worthy of the calling of God on our lives in all purity and holiness, through the energizing enablement of the Spirit of God. James 4:17 says: “Therefore to him that knoweth to do good, and doeth it not, to him it is sin”; if we know a commandment of God expressed in the Scriptures (and there are many), but we fail to obey it – we are in sin. Yet such sin is easily attended to, for God has also declared: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). This is not complicated; God still desires obedience above all else, and out of obedience will flow a life lived in accordance with His desires, a life of holiness – a light in a dark world.
We are sealed, or marked, with the Spirit of God unto the day of redemption. The word redemption speaks of a releasing effected by the payment of a ransom.199 The price has been paid; Jesus declared it so while on the cross when He cried out, “It is finished” (John 19:30)! However, it is equally clear that “… the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits [firstfruit, singular] of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:22-23).200 There is an aspect where the transaction has been completed (the deliverance is sure), and another where it is evident that it has not been completed (for it has not yet been fulfilled in us). We have been marked by the Spirit of God in anticipation of that day when our salvation will be complete, but that must not be misconstrued as being once-saved-always-saved. God’s dealings with Israel have been recorded for our instruction (1 Corinthians 10:11), and we read of the glory of the Lord having departed from Israel because of their rebellious nature (1 Samuel 4:21). Through Isaiah, the Lord called Israel Sodom and Gomorrah because they grieved Him, and He was no longer with them – it did not disrupt their religious ceremonies, and life continued on as before, but without the Lord’s cleansing (Isaiah 1:10-15); they seemed to be unaware of the difference. What a serious admonition for us today when there is much religious activity, yet that is not to be misunderstood as a sign of the Lord’s presence; all of the busyness of Bill Hybels, Rick Warren, and Joel Osteen does not assure the Lord’s presence in any of it. The Spirit of God will guide us into all truth (John 16:13), yet we see those who would consider themselves as great proponents of God’s work, departing from His Word and walking in their own ways. Most of Evangelicalism could bear the name Ichabod – the glory has departed (1 Samuel 4:21). The mark of the Spirit of God is holiness of life; if we do not bear that mark, then it would follow that the Spirit of God is not present; if the Spirit of God is not present, then we are not God’s (Romans 8:9). At the turn of the century, the US Center for World Mission proclaimed 115,000 new followers of Jesus every day;201 yet a careful consideration of Scripture tells us that the Lord has always saved a remnant, a small surviving group. When the Lord destroyed the earth with water, it was Noah and his family who were saved – eight people out of the entire world (1 Peter 3:20). When the Lord rained fire and brimstone onto the cities of the valley, it was Lot, his wife and two daughters who were saved – only to have Lot’s wife join the dead through her disobedience to the Lord’s command (Genesis 19:15). Paul assured the Romans that, even while he was spreading the Gospel, it was only a remnant (not a majority) who were being saved (Romans 11:5). There are many, many commands that tell us to be careful of how we walk in this world, even as Israel received numerous commands as to how they were to live in the land of promise. Yet Israel failed to be obedient, and the Lord left them; we must learn from their example and purpose to walk in obedience to the Lord, lest we grieve the Spirit of God and He should depart from us. As believers, we have received the Spirit of God as a mark unto the day when God will complete the salvation of His people; let us walk worthy of the calling of God on our lives (Ephesians 4:1).
31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
Here we have a list of things that we are commanded to remove from our lives. Coming on the heels of verse 30, it is evident that these will grieve the Spirit of God – they are not in keeping with having the Seal of God in our lives. God has given us a small listing of what must not take up residence in our lives, and to this, we must take heed.
Bitterness (pikria) describes plants that produce inedible or poisonous fruit, and metaphorically, it identifies a bitter hatred, an attitude of hostility and a general animosity toward others.202 Wrath (thumos) is the sudden expression of anger, in contrast to orge, which is a calm state of displeasure that is often the basis for the flash of anger.203 Anger (orge), as just noted, is a long abiding indignation, and most clearly illustrated by God’s enduring anger against sin that will end at His great white throne judgment (Revelation 20:11-15).204 Clamour (krauge) comes from a Greek word that imitates the cry of a raven, and means a loud outcry, shouting, or wailing.205 Evil speaking (blasphemia) is most often translated as blasphemy, and is speech that is slanderous, insulting, or damaging against another, but most particularly against God.206
31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
Here we have a list of things that we are commanded to remove from our lives. Coming on the heels of verse 30, it is evident that these will grieve the Spirit of God – they are not in keeping with having the Seal of God in our lives. God has given us a small listing of what must not take up residence in our lives, and to this, we must take heed.
Bitterness (pikria) describes plants that produce inedible or poisonous fruit, and metaphorically, it identifies a bitter hatred, an attitude of hostility and a general animosity toward others.202 Wrath (thumos) is the sudden expression of anger, in contrast to orge, which is a calm state of displeasure that is often the basis for the flash of anger.203 Anger (orge), as just noted, is a long abiding indignation, and most clearly illustrated by God’s enduring anger against sin that will end at His great white throne judgment (Revelation 20:11-15).204 Clamour (krauge) comes from a Greek word that imitates the cry of a raven, and means a loud outcry, shouting, or wailing.205 Evil speaking (blasphemia) is most often translated as blasphemy, and is speech that is slanderous, insulting, or damaging against another, but most particularly against God.206
Joel Osteen
Within Evangelical circles today, most would say that evil speaking is not an issue; in keeping with their “judge not” philosophy, they will never speak against anyone. Yet there seems to be little hesitancy to teach things that are acceptable to the Christian status quo yet contrary to God’s Word – is this not a form of blasphemy against God because it brings His Truth into question? Was the devil’s question, Yea hath God said? (Genesis 3:1), his means of lowering Jehovah in the eyes of His creation, and thus, slander against the name of the Lord? This question has pervaded the New Evangelical examination of what they deemed to be problem areas within Christianity, and, consequently, much of today’s Evangelical teaching has been tainted by the devil’s questioning of God’s authority. There are many Evangelical doctrines that stand in opposition to what God has clearly stated in His Word – this is evil speaking and blasphemy against the Lord! It is very much an issue today!!!
Let’s consider an example: today’s preachers will rarely move into the field of exhortation, unless the pragmatic end of their exhortation results in a greater security of their position. I’m sure that we’ve all heard the preacher’s gentle reminders to attend church services regularly; after all, if no one came, they would be unemployed. Frequently, they like to use Hebrews 10 as their “prod” or “stick,” depending on the personality of the preacher: “And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Hebrews 10:24-25). The gathering together (assembling) is to be a time for stimulating (provoke) one another to love and obedience (good works) through exhortation! What many preachers use to guilt people into coming to services is not about the coming together, but about using that time as an opportunity to grow in Christ. They focus on meeting together, but fail to see that it is for the purpose of exhortation, which places a greater responsibility upon them! Preachers have a fear of offending anyone, yet Paul said that he would not compromise the Gospel message lest the offence of the cross should be removed (Galatians 5:11). We are not to offend by being a stumbling block to others (1 Corinthians 10:32; 2 Corinthians 6:3; Philippians 1:10), yet we are to live in obedience to the teachings of Scripture (1 Timothy 1:3; 4:16; 2 Timothy 1:13; 4:2-4). The balance is this: “But speak thou the things which become [are fitting for] sound doctrine … In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you” (Titus 2:1, 7-8).207 Speaking the whole truth and living it so that there is no hypocrisy – in such a life there is no cause for stumbling. The Evangelical pattern today is to not cause offence to the Liberal and apostate, and they do this by whittling the message of God in the Scriptures down to that which even the Liberal finds comfortable; the exhortations of Scripture are downplayed and watered-down so as to be less offensive, or they are ignored and set aside altogether. The result is a deadly mixture of truth and error that is ever increasing in its error content – a lukewarm product that is offensive to God (Revelation 3:14-22) and man alike. Joel Osteen demonstrates this most effectively as the leader of the largest congregation in the USA, Lakewood Church in Houston, Texas. Even the world recognizes that he preaches a “‘Christianity lite’ — no sin, no suffering, no sacrifice, replacing fire and brimstone with a motivational message.”208 He openly declares: “My message is that God is a good God. And if we all … have the right attitude, he’ll take us places that we’ve never dreamed of.”209 Osteen has been rewarded for this heresy by being chosen as one of Barbara Walters’ 10 most fascinating people in 2006 (his Cheshire grin probably helped his cause). He joins an array of actors, music and sports figures, businessmen and even a politician; what a fine group of the worldly famous with whom to be associated. It is fitting to recall Jesus’ words: “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets” (Luke 6:26). Osteen may be flying high at the moment, but he is not winning the approval of God (Matthew 23:15).
Returning to our text, all of these things are to be removed from our lives, along with all malice. This speaks of ill-will, or of intent to bring injury on another.210 Romans 12:18 says: “If it be possible, as much as lieth in you, live peaceably with all men.” If we live peaceably with all men because we have compromised the Gospel of God, then we have failed miserably and stand condemned of violating God’s desire for us. When New Evangelicalism sought to dialogue with the Liberals and heathen, they sought peace with all men, and they did so at the cost of purity and holiness before God. We cannot deny that they have achieved what they set out to accomplish, but we can also see (if we are willing) the havoc that has been wreaked in the lives of the average professing Christian today. This ranges from confusion (caused by the disparity between Biblical and modern teachings) to perceived license – all of which produces a life that is not pure before God.
Let’s consider an example: today’s preachers will rarely move into the field of exhortation, unless the pragmatic end of their exhortation results in a greater security of their position. I’m sure that we’ve all heard the preacher’s gentle reminders to attend church services regularly; after all, if no one came, they would be unemployed. Frequently, they like to use Hebrews 10 as their “prod” or “stick,” depending on the personality of the preacher: “And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Hebrews 10:24-25). The gathering together (assembling) is to be a time for stimulating (provoke) one another to love and obedience (good works) through exhortation! What many preachers use to guilt people into coming to services is not about the coming together, but about using that time as an opportunity to grow in Christ. They focus on meeting together, but fail to see that it is for the purpose of exhortation, which places a greater responsibility upon them! Preachers have a fear of offending anyone, yet Paul said that he would not compromise the Gospel message lest the offence of the cross should be removed (Galatians 5:11). We are not to offend by being a stumbling block to others (1 Corinthians 10:32; 2 Corinthians 6:3; Philippians 1:10), yet we are to live in obedience to the teachings of Scripture (1 Timothy 1:3; 4:16; 2 Timothy 1:13; 4:2-4). The balance is this: “But speak thou the things which become [are fitting for] sound doctrine … In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you” (Titus 2:1, 7-8).207 Speaking the whole truth and living it so that there is no hypocrisy – in such a life there is no cause for stumbling. The Evangelical pattern today is to not cause offence to the Liberal and apostate, and they do this by whittling the message of God in the Scriptures down to that which even the Liberal finds comfortable; the exhortations of Scripture are downplayed and watered-down so as to be less offensive, or they are ignored and set aside altogether. The result is a deadly mixture of truth and error that is ever increasing in its error content – a lukewarm product that is offensive to God (Revelation 3:14-22) and man alike. Joel Osteen demonstrates this most effectively as the leader of the largest congregation in the USA, Lakewood Church in Houston, Texas. Even the world recognizes that he preaches a “‘Christianity lite’ — no sin, no suffering, no sacrifice, replacing fire and brimstone with a motivational message.”208 He openly declares: “My message is that God is a good God. And if we all … have the right attitude, he’ll take us places that we’ve never dreamed of.”209 Osteen has been rewarded for this heresy by being chosen as one of Barbara Walters’ 10 most fascinating people in 2006 (his Cheshire grin probably helped his cause). He joins an array of actors, music and sports figures, businessmen and even a politician; what a fine group of the worldly famous with whom to be associated. It is fitting to recall Jesus’ words: “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets” (Luke 6:26). Osteen may be flying high at the moment, but he is not winning the approval of God (Matthew 23:15).
Returning to our text, all of these things are to be removed from our lives, along with all malice. This speaks of ill-will, or of intent to bring injury on another.210 Romans 12:18 says: “If it be possible, as much as lieth in you, live peaceably with all men.” If we live peaceably with all men because we have compromised the Gospel of God, then we have failed miserably and stand condemned of violating God’s desire for us. When New Evangelicalism sought to dialogue with the Liberals and heathen, they sought peace with all men, and they did so at the cost of purity and holiness before God. We cannot deny that they have achieved what they set out to accomplish, but we can also see (if we are willing) the havoc that has been wreaked in the lives of the average professing Christian today. This ranges from confusion (caused by the disparity between Biblical and modern teachings) to perceived license – all of which produces a life that is not pure before God.
Ravi Zacharias
When Ravi Zacharias preached in the Mormon Tabernacle on November 14, 2004, the reaction was of short-lived surprise, even among many Evangelicals.211 Here is how it was reported:
“On Sunday night, Evangelical apologist Ravi Zacharias gave one of his frequent messages on defending Jesus as the Way, the Truth, and the Life in a culture that rejects truth claims. But the pulpit differed radically from Zacharias's usual lecterns, for it was in the Mormon Tabernacle in Salt Lake City. …
“Asked to speak on "Who is the Truth?" Zacharias was not expected to highlight many differences between historic Christian theology and Mormonism, but apparently he did mention them. The Deseret Morning News reports:
“On Sunday night, Evangelical apologist Ravi Zacharias gave one of his frequent messages on defending Jesus as the Way, the Truth, and the Life in a culture that rejects truth claims. But the pulpit differed radically from Zacharias's usual lecterns, for it was in the Mormon Tabernacle in Salt Lake City. …
“Asked to speak on "Who is the Truth?" Zacharias was not expected to highlight many differences between historic Christian theology and Mormonism, but apparently he did mention them. The Deseret Morning News reports:
Mormon Tabernacle, Salt Lake City, Utah
‘He spoke of the “exclusivity and sufficiency of Jesus Christ,” noting that he asserted an exclusive truth claim in his declaration as “the Way, the Truth and the Life.” While he acknowledged that members of The Church of Jesus Christ of Latter-day Saints differ in many of their views from historic Christianity, he emphasized much of what they share in reverence for a being both consider the divine Savior of mankind. …
‘But Zacharias, who spoke elsewhere in Utah last week, wasn’t the only Evangelical on the platform. Michael Card led music, and Fuller Seminary president Richard Mouw gave an introductory sermon.
‘But Zacharias, who spoke elsewhere in Utah last week, wasn’t the only Evangelical on the platform. Michael Card led music, and Fuller Seminary president Richard Mouw gave an introductory sermon.
Richard Mouw
‘And it’ll be Mouw, not Zacharias, that Utahns will remember, says The Deseret Morning News. He offered “a stunningly candid apology to members of The Church of Jesus Christ of Latter-day Saints and [noted] that ‘friendship has not come easily between our communities.’ He dubbed the evening ‘historic’ and apologized that Evangelicals ‘have often misrepresented the faith and beliefs of the Latter-day Saints.’”’”212
As is clearly evident, there is a desire to bring the Mormons and Evangelicals together by focusing on those things that are held in common – thereby reducing the commandments of Scripture down to a few concepts that are acceptable even to the pagans. Yet Zacharias and Mouw did not plow new ground; in 1871, D.L. Moody preached in the Mormon Tabernacle in Salt Lake City, and again in 1899 (the same year that he died), although this is something that is not widely reported.213 Can the Lord bless such activities when the clear command of the Lord is to separate from the works of darkness and not to cling to what is unclean (2 Corinthians 6:17)?
As is clearly evident, there is a desire to bring the Mormons and Evangelicals together by focusing on those things that are held in common – thereby reducing the commandments of Scripture down to a few concepts that are acceptable even to the pagans. Yet Zacharias and Mouw did not plow new ground; in 1871, D.L. Moody preached in the Mormon Tabernacle in Salt Lake City, and again in 1899 (the same year that he died), although this is something that is not widely reported.213 Can the Lord bless such activities when the clear command of the Lord is to separate from the works of darkness and not to cling to what is unclean (2 Corinthians 6:17)?
D.L. Moody
It is not that we wish the Mormons ill, for all malice is to be put away from us, but what Mouw and Zacharias (and Moody before them) have done is create an acceptance of Mormons, within the minds of many Evangelicals, that can only lead to confusion and further apostasy. Instead of sounding the alarm at their false teaching, they have sought to embrace the wolves and speak of what they have in common. This is nothing short of blasphemy – the evil speaking that we are to have put away with the old man.
32. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.
The word be is interesting: it is an imperative (a command), in the middle voice (we act and are also the beneficiaries of that action), and present tense (it must be a continuous action).214 Kind is from a Greek word (chrestos) that means to be obliging, benevolent, and to go out of your way for someone else.215 This is fascinating: the middle voice tells us that as we extend kindness to others, we also receive of that same kindness! There is an exchange of kindness when seeking the good of another; Paul taught this same principle to the Philippians (Philippians 2:3-4). This is not the positive-only mindset of modern Evangelical thinking, because it includes the Biblical mandate of exhortation. As we noted earlier, our coming together is to be for the purpose of exhortation (Hebrews 10:25), but, from this verse, we understand that exhortation must be done in kindness. Exhortation is an essential element within the Body – it is one of three things on which Paul commands Timothy to give special attention (1 Timothy 4:13). Many use Hebrews 10:25 to underscore the importance of meeting together, of having “church” – but that is not its main thrust; it is primarily a challenge to build one another up spiritually, as we are gathering. This exhortation is for us to give close attention to one another as to how we are able to stimulate, or (more literally) to sharpen, one another toward love and good works.216 It is incredible that the assembling together has become the focal point of this passage, when the challenges on either side of this phrase bear a far greater significance in the life of the believer. Perhaps it is because we can “assemble” far easier than we can challenge to love and good deeds, or go so far as to exhort one another in the love of Christ. Interestingly, the focus has become the one thing within this passage that can be done in the flesh, and yet we so often hear it stated with great “spiritual” fervor.
The second command, in our passage, is to be tenderhearted, which means, literally, to have strong bowels.217 The Jews regarded the bowels (the internal organs including, but not limited to, the heart) as the seat of the more tender affections, so we understand this to mean that we are to have compassion and mercy toward our fellow believers. The same Greek word is used in 1 Peter 3:8, where it is translated as “pitiful,” but the thrust of the verse expands on Paul’s command here in Ephesians: “Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous ….” There is to be a looking out for one another, a desire to see our fellow believers grow in their walk with the Lord, in order that we may be drawn onward and upward together as we live out our faith in the Lord.
Thirdly, we are to be forgiving in the same way that God, in Christ, has forgiven us. As a means of investigating this subject of forgiveness, let us consider several passages from God’s Word to us.
Matthew 6:12, 14-15 (paralleled in Mark 11:25-26; Luke 6:37-38): “And forgive us our debts [that which we owe], as we forgive our debtors. … For if ye forgive men their trespasses [paraptoma, a sin of action, a mis-step, a lapse in truth or uprightness], your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”218 In the model prayer that Jesus gave to His disciples, we see a correlation between the forgiveness that is afforded us by God and the forgiveness that we extend to our fellow man, and Jesus immediately followed this with an expanded explanation of this relationship. God will extend His forgiveness to us according to the pattern of our forgiveness of others. Forgive is from the Greek verb aphiemi, which means, “to send away,” and so denotes to remit or forgive – to cancel an obligation or debt.219 This is an aspect of God’s forgiveness about which we do not hear much today. The clear statement of the Lord is that if we forgive men their failures, or sins, against us, then our Father in heaven will also forgive us; if not, then not. The act of forgiveness that is ours (if ye forgive men …) is in the subjunctive mood, which simply means that it is a possibility but not a certainty – there is a choice to be made. The model prayer exhorts God the Father to forgive us on the same basis as we forgive others (forgive is in the imperative mood – it is a command). This is a sobering reality that most who recite the Lord’s Prayer rarely stop to consider.
Let us look further at what Jesus taught on this subject:
Matthew 18:21-35: “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
“Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.220 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.”
This is even more sobering, for here we find someone who had his enormous debt forgiven only to have it reinstated when he refused to extend the same forgiveness to his fellow laborer. The culminating comment is: “so likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” This is a hard saying, yet these are the words of the Lord, and we dare not glibly gloss over them, so let’s take a moment to look a little deeper.
The Greek word used for ten thousand to describe the amount owed by the servant in question actually means innumerable; the outstanding balance due to the king was beyond counting. Although it can be translated as the definite number 10,000, it is the Greek word murioi that is used, and it primarily signifies something as being a myriad or numberless, rather than deka chilias (as used in Luke 14:31) which is literally ten thousand.221 However, if we use the specific figure of ten thousand talents, the servant’s debt to the king was equivalent to about 63,000,000 workdays (at a denarius per day) or some 200,000 years, working 6 days a week – clearly more than anyone could ever hope to repay.222 This was an exorbitant debt, and its repayment is beyond consideration – the ultimate example of an investment gone wrong. In verse 27, this outstanding amount is referred to as a loan (daneion),223 which would indicate that the servant did not squander the king’s money as an employee (as in Luke 16:1-13), but that the king had loaned it to the servant to be repaid. However, when the loan came due, there was no money left; according to the custom of the day, he and those of his household were to be sold to offset the amount owed (see 2 Kings 4:1). The servant prostrated himself before the king, and “worshipped him,” – he gave him the honor that was his due, even while petitioning him for more time to repay the massive debt. It is evident that the servant was sincere in his request for additional time to repay a debt that he could never hope to repay. The king then responded to him with compassion and forgave the loan; these are stated as facts (in the indicative mood) giving no indication that this was anything other than what it is declared to be – a complete eradication of what had been owed, the servant had a clean slate before the king.
Now, this same servant went out from having just received such a great release, and showed no mercy to a fellow servant who owed him the equivalent of 100 days wages. No doubt, the servant left the king’s presence rejoicing in his newfound freedom, and was grateful for the king’s mercy. The word of the king had gone forth, and it had been received by the servant with joy, and why not? He, his wife and children had been saved from being sold! This was all through the mercy of the king in extending forgiveness and release to him. Yet this great salvation from a virtual eternity of misery was forgotten when he faced the reality of daily life. We are told that when he saw a fellow servant who owed him, and he began to strangle (pnigo) him (Matthew 18:28).224 Interestingly, the same word is used to describe what took place when the seed from the sower fell among the thorns; it says that “the care of the world, and the deceitfulness of riches” choke (sumpnigo, the prefix sum places the seed together with the thorns) the word (Matthew 13:22). That is precisely what took place here: the servant received the word of the king that cleared his great load of debt, yet when he saw someone who owed him a small amount money, he permitted his new lease on life from the king to be choked (rendered ineffective) in light of what he was owed.
The action of this servant was duly noted and brought to the king’s attention; this is where the parable becomes rather knotty in the light of common Evangelical theology. The king called this servant in and reminded him that his debt had been cleared; then the king canceled the forgiveness that had been extended to the servant, reinstated his debt, and sent him to the tormentors to have him repay what he owed. The Greek word for tormentors (basanistes) bears the same root as the Greek word used to describe what the devil will receive (basanizo) in his eternal habitation (Revelation 20:10).225 Inasmuch as the debt of the servant was beyond counting, it is evident that the time that the servant will spend with his tormentors will also be without measure.
Jesus then provides us with the application: “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” This is not an obscure verse; it plainly states that this will be our lot if we do not extend forgiveness to those about us who fail us, who show a lapse in good judgment, and thereby sin against us. Our forgiveness is to extend to “seventy times seven,” not calling us to keep forensically accurate records, but to underscore the necessity of forgiving countless times. The phrase seventy times is one word in the Greek (hebdomekontakis) and bears the idea of “the absence of any limit.”226 This forgiveness is to come from our hearts, from the seat of our rational and emotional beings – one of the elements that we are to use entirely to love the Lord our God (Deuteronomy 6:5; Matthew 22:37). According to this parable, forgiveness is to be coupled with a cancellation of any recourse: if we forgive, then we must never seek revenge or recovery; when the king forgave the servant’s debt, it was cancelled, cleared – at that moment in time, the servant owed the king nothing. That is our position with God when we come to Him in repentance – His forgiveness and the cancellation of our debt of sin is put into place and is complete! Yet if we fail to walk in the ways of the Lord, our God of Deliverance, then we may rest assured that the cancellation of the debt of sin will be lost to us. I realize that this runs in the face of modern theology with its once-saved-always-saved view of salvation, and the increasingly popular Calvinism’s perseverance of the saints, but our first concern must be to the Word of God and what it says, not the speculating of men who continually seek to justify themselves in their own eyes. Most theologians today have fallen into the trap of interpreting Scripture from the perspective of their own systematic theologies, rather than weighing their theologies by the clear declarations of Scripture.
The Word of God tells us that the recording of the activities of Israel of old are given for our example (1 Corinthians 10:11), so let us consider how God, Who does not change, dealt with Israel (Malachi 3:6). A passage from Deuteronomy illustrates this for us: the Lord God said: “Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it; And that ye may prolong your days in the land, which the LORD sware unto your fathers to give unto them and to their seed, a land that floweth with milk and honey. … And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the LORD your God, and to serve him with all your heart and with all your soul, That I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. And I will send grass in thy fields for thy cattle, that thou mayest eat and be full. Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; And then the LORD’S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you. … Behold, I set before you this day a blessing and a curse; A blessing, if ye obey the commandments of the LORD your God, which I command you this day: And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known (Deuteronomy 11:8-9, 13-17, 26-28).
The message of the Lord is clear: obey my commandments or you will perish quickly from the land that was promised to you – more specifically, the overarching command is to not go after other gods (verse 28). This is reiterated in Hebrews 3:12 – “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.” Just as with Israel, we are called to remain faithful to the Lord; we are to apply ourselves to obedience with perseverance. “For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end” (Hebrews 3:14); this is a conditional statement – if we hold the foundation of our faith firm unto the end, then we are partakers of Christ. The condition is not the sin that so easily besets us (Hebrews 12:1), for which cleansing has been provided (1 John 1:9; 2:1), but rather, to a heart that has become corrupted by unbelief, and has turned away from God (Hebrews 3:12) and from obedience to His commands (John 14:15). The writer of Hebrews tells us of the end of someone who has succumbed to a heart of unbelief and turned away from God. “For it is impossible for those who were once enlightened [passive voice – this is the Spirit of God entering the heart at the time of birth from above], and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come [these affirm that this individual is indeed born-again], If they shall fall away [having fallen away (literal)], to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh (Hebrews 9:28a), and put him to an open shame” (Hebrews 6:4-6).227 Based upon the warnings given in Deuteronomy 11 (which are for our example) and Hebrews 3, this is not a hypothetical situation, but a reality against which we are being warned.
Again, if we look to the example that we are given through Israel, we see this borne out. Numbers 15 declares: “And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him. Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. But the soul that doeth ought presumptuously [with a high hand, i.e., willfully, proudly and arrogantly228], whether he be born in the land, or a stranger, the same reproacheth [or blasphemes] the LORD; and that soul shall be cut off [receive the death penalty] from among his people. Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him (Numbers 15:27-31).229 Notice that God’s provision for atoning for the sin of ignorance was the same for both the Israelite and the foreigner within their community; His judgment on those who would sin with a high hand (presumptuously) was also the same for both – death! There was a clear distinction made between the sin committed in ignorance or error, and that done willfully in pride and arrogance. Compare God’s dealings with the scribes and Pharisees to His dealing with Ananias and Sapphira: even though the scribes and Pharisees maligned Jesus, the very Son of God, they acted out of blindness and ignorance, whereas Ananias and Sapphira conspired to deceive the Apostles into thinking that they were wholly committed to the group of believers when they were not. In the former case, there was still provision for atonement (as evidenced through the conversion and life of Paul); in the latter case, God judged them immediately with death.
“For if we sin wilfully after that we have received the [full] knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses [the application of Numbers 15:31]: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified [made holy], an unholy thing, and hath done despite unto [made a mockery of] the Spirit of grace?” (Hebrews 10:26-29).230 The Bible is the infallible Word of God and His complete revelation to man. All of these passages come together to draw the exact same picture: there is complete forgiveness with God through faith in the Lord Jesus Christ, but faith without works is dead (James 2:26). Unless our lives reflect obedience to the Lord, we stand in jeopardy of paying, for all of eternity, for our sins that He is willing to forgive. From the very beginning, this forgiveness was made available to all men: the promise of a Savior was given to Eve before Cain was born (Genesis 3:15), and forgiveness was extended to Israel as well as the stranger who was among them (Numbers 15:29). God is a God of mercy to all of mankind, Who “will have all men to be saved, and to come to the knowledge of the truth” (1 Timothy 2:4). The challenge that we face is that we must not permit our hearts to be drawn away from the Lord into deception. The warnings are many: “Take heed to yourselves, that your heart be not deceived …” (Deuteronomy 11:16); “Take heed that no man deceive you …” (Matthew 24:4); “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16); “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12). We must “take heed”; we must guard our hearts and minds against the enemy of our souls (1 Peter 5:8). We must give careful attention to Jesus’ words to His disciples: “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him” (Luke 17:3-4). Forgiveness is freely received from God, and it must also be freely extended to those who sin against us.
The Ephesians passage just completed (4:25-32) contains the practical application of the charge given in 4:1 to “walk worthy” of our calling. There are actions that are to characterize God’s holy ones: we are to be truthful, angry without sin, honest, gracious in our words, kind and forgiving toward our fellow saints and our neighbors – under the guidance of the Holy Spirit, this worthy living describes our lives regardless of who is watching. The interconnectedness of the Body of Christ to the Living Head provides us with the active Spirit of God whereby we are renewed in our minds. God has not set the standard of holiness for us and then left us on our own to achieve it; He has provided His Spirit by Whom we are to grow and mature in our walk with Him.
32. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.
The word be is interesting: it is an imperative (a command), in the middle voice (we act and are also the beneficiaries of that action), and present tense (it must be a continuous action).214 Kind is from a Greek word (chrestos) that means to be obliging, benevolent, and to go out of your way for someone else.215 This is fascinating: the middle voice tells us that as we extend kindness to others, we also receive of that same kindness! There is an exchange of kindness when seeking the good of another; Paul taught this same principle to the Philippians (Philippians 2:3-4). This is not the positive-only mindset of modern Evangelical thinking, because it includes the Biblical mandate of exhortation. As we noted earlier, our coming together is to be for the purpose of exhortation (Hebrews 10:25), but, from this verse, we understand that exhortation must be done in kindness. Exhortation is an essential element within the Body – it is one of three things on which Paul commands Timothy to give special attention (1 Timothy 4:13). Many use Hebrews 10:25 to underscore the importance of meeting together, of having “church” – but that is not its main thrust; it is primarily a challenge to build one another up spiritually, as we are gathering. This exhortation is for us to give close attention to one another as to how we are able to stimulate, or (more literally) to sharpen, one another toward love and good works.216 It is incredible that the assembling together has become the focal point of this passage, when the challenges on either side of this phrase bear a far greater significance in the life of the believer. Perhaps it is because we can “assemble” far easier than we can challenge to love and good deeds, or go so far as to exhort one another in the love of Christ. Interestingly, the focus has become the one thing within this passage that can be done in the flesh, and yet we so often hear it stated with great “spiritual” fervor.
The second command, in our passage, is to be tenderhearted, which means, literally, to have strong bowels.217 The Jews regarded the bowels (the internal organs including, but not limited to, the heart) as the seat of the more tender affections, so we understand this to mean that we are to have compassion and mercy toward our fellow believers. The same Greek word is used in 1 Peter 3:8, where it is translated as “pitiful,” but the thrust of the verse expands on Paul’s command here in Ephesians: “Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous ….” There is to be a looking out for one another, a desire to see our fellow believers grow in their walk with the Lord, in order that we may be drawn onward and upward together as we live out our faith in the Lord.
Thirdly, we are to be forgiving in the same way that God, in Christ, has forgiven us. As a means of investigating this subject of forgiveness, let us consider several passages from God’s Word to us.
Matthew 6:12, 14-15 (paralleled in Mark 11:25-26; Luke 6:37-38): “And forgive us our debts [that which we owe], as we forgive our debtors. … For if ye forgive men their trespasses [paraptoma, a sin of action, a mis-step, a lapse in truth or uprightness], your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”218 In the model prayer that Jesus gave to His disciples, we see a correlation between the forgiveness that is afforded us by God and the forgiveness that we extend to our fellow man, and Jesus immediately followed this with an expanded explanation of this relationship. God will extend His forgiveness to us according to the pattern of our forgiveness of others. Forgive is from the Greek verb aphiemi, which means, “to send away,” and so denotes to remit or forgive – to cancel an obligation or debt.219 This is an aspect of God’s forgiveness about which we do not hear much today. The clear statement of the Lord is that if we forgive men their failures, or sins, against us, then our Father in heaven will also forgive us; if not, then not. The act of forgiveness that is ours (if ye forgive men …) is in the subjunctive mood, which simply means that it is a possibility but not a certainty – there is a choice to be made. The model prayer exhorts God the Father to forgive us on the same basis as we forgive others (forgive is in the imperative mood – it is a command). This is a sobering reality that most who recite the Lord’s Prayer rarely stop to consider.
Let us look further at what Jesus taught on this subject:
Matthew 18:21-35: “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
“Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.220 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.”
This is even more sobering, for here we find someone who had his enormous debt forgiven only to have it reinstated when he refused to extend the same forgiveness to his fellow laborer. The culminating comment is: “so likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” This is a hard saying, yet these are the words of the Lord, and we dare not glibly gloss over them, so let’s take a moment to look a little deeper.
The Greek word used for ten thousand to describe the amount owed by the servant in question actually means innumerable; the outstanding balance due to the king was beyond counting. Although it can be translated as the definite number 10,000, it is the Greek word murioi that is used, and it primarily signifies something as being a myriad or numberless, rather than deka chilias (as used in Luke 14:31) which is literally ten thousand.221 However, if we use the specific figure of ten thousand talents, the servant’s debt to the king was equivalent to about 63,000,000 workdays (at a denarius per day) or some 200,000 years, working 6 days a week – clearly more than anyone could ever hope to repay.222 This was an exorbitant debt, and its repayment is beyond consideration – the ultimate example of an investment gone wrong. In verse 27, this outstanding amount is referred to as a loan (daneion),223 which would indicate that the servant did not squander the king’s money as an employee (as in Luke 16:1-13), but that the king had loaned it to the servant to be repaid. However, when the loan came due, there was no money left; according to the custom of the day, he and those of his household were to be sold to offset the amount owed (see 2 Kings 4:1). The servant prostrated himself before the king, and “worshipped him,” – he gave him the honor that was his due, even while petitioning him for more time to repay the massive debt. It is evident that the servant was sincere in his request for additional time to repay a debt that he could never hope to repay. The king then responded to him with compassion and forgave the loan; these are stated as facts (in the indicative mood) giving no indication that this was anything other than what it is declared to be – a complete eradication of what had been owed, the servant had a clean slate before the king.
Now, this same servant went out from having just received such a great release, and showed no mercy to a fellow servant who owed him the equivalent of 100 days wages. No doubt, the servant left the king’s presence rejoicing in his newfound freedom, and was grateful for the king’s mercy. The word of the king had gone forth, and it had been received by the servant with joy, and why not? He, his wife and children had been saved from being sold! This was all through the mercy of the king in extending forgiveness and release to him. Yet this great salvation from a virtual eternity of misery was forgotten when he faced the reality of daily life. We are told that when he saw a fellow servant who owed him, and he began to strangle (pnigo) him (Matthew 18:28).224 Interestingly, the same word is used to describe what took place when the seed from the sower fell among the thorns; it says that “the care of the world, and the deceitfulness of riches” choke (sumpnigo, the prefix sum places the seed together with the thorns) the word (Matthew 13:22). That is precisely what took place here: the servant received the word of the king that cleared his great load of debt, yet when he saw someone who owed him a small amount money, he permitted his new lease on life from the king to be choked (rendered ineffective) in light of what he was owed.
The action of this servant was duly noted and brought to the king’s attention; this is where the parable becomes rather knotty in the light of common Evangelical theology. The king called this servant in and reminded him that his debt had been cleared; then the king canceled the forgiveness that had been extended to the servant, reinstated his debt, and sent him to the tormentors to have him repay what he owed. The Greek word for tormentors (basanistes) bears the same root as the Greek word used to describe what the devil will receive (basanizo) in his eternal habitation (Revelation 20:10).225 Inasmuch as the debt of the servant was beyond counting, it is evident that the time that the servant will spend with his tormentors will also be without measure.
Jesus then provides us with the application: “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” This is not an obscure verse; it plainly states that this will be our lot if we do not extend forgiveness to those about us who fail us, who show a lapse in good judgment, and thereby sin against us. Our forgiveness is to extend to “seventy times seven,” not calling us to keep forensically accurate records, but to underscore the necessity of forgiving countless times. The phrase seventy times is one word in the Greek (hebdomekontakis) and bears the idea of “the absence of any limit.”226 This forgiveness is to come from our hearts, from the seat of our rational and emotional beings – one of the elements that we are to use entirely to love the Lord our God (Deuteronomy 6:5; Matthew 22:37). According to this parable, forgiveness is to be coupled with a cancellation of any recourse: if we forgive, then we must never seek revenge or recovery; when the king forgave the servant’s debt, it was cancelled, cleared – at that moment in time, the servant owed the king nothing. That is our position with God when we come to Him in repentance – His forgiveness and the cancellation of our debt of sin is put into place and is complete! Yet if we fail to walk in the ways of the Lord, our God of Deliverance, then we may rest assured that the cancellation of the debt of sin will be lost to us. I realize that this runs in the face of modern theology with its once-saved-always-saved view of salvation, and the increasingly popular Calvinism’s perseverance of the saints, but our first concern must be to the Word of God and what it says, not the speculating of men who continually seek to justify themselves in their own eyes. Most theologians today have fallen into the trap of interpreting Scripture from the perspective of their own systematic theologies, rather than weighing their theologies by the clear declarations of Scripture.
The Word of God tells us that the recording of the activities of Israel of old are given for our example (1 Corinthians 10:11), so let us consider how God, Who does not change, dealt with Israel (Malachi 3:6). A passage from Deuteronomy illustrates this for us: the Lord God said: “Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it; And that ye may prolong your days in the land, which the LORD sware unto your fathers to give unto them and to their seed, a land that floweth with milk and honey. … And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the LORD your God, and to serve him with all your heart and with all your soul, That I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. And I will send grass in thy fields for thy cattle, that thou mayest eat and be full. Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; And then the LORD’S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you. … Behold, I set before you this day a blessing and a curse; A blessing, if ye obey the commandments of the LORD your God, which I command you this day: And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known (Deuteronomy 11:8-9, 13-17, 26-28).
The message of the Lord is clear: obey my commandments or you will perish quickly from the land that was promised to you – more specifically, the overarching command is to not go after other gods (verse 28). This is reiterated in Hebrews 3:12 – “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.” Just as with Israel, we are called to remain faithful to the Lord; we are to apply ourselves to obedience with perseverance. “For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end” (Hebrews 3:14); this is a conditional statement – if we hold the foundation of our faith firm unto the end, then we are partakers of Christ. The condition is not the sin that so easily besets us (Hebrews 12:1), for which cleansing has been provided (1 John 1:9; 2:1), but rather, to a heart that has become corrupted by unbelief, and has turned away from God (Hebrews 3:12) and from obedience to His commands (John 14:15). The writer of Hebrews tells us of the end of someone who has succumbed to a heart of unbelief and turned away from God. “For it is impossible for those who were once enlightened [passive voice – this is the Spirit of God entering the heart at the time of birth from above], and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come [these affirm that this individual is indeed born-again], If they shall fall away [having fallen away (literal)], to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh (Hebrews 9:28a), and put him to an open shame” (Hebrews 6:4-6).227 Based upon the warnings given in Deuteronomy 11 (which are for our example) and Hebrews 3, this is not a hypothetical situation, but a reality against which we are being warned.
Again, if we look to the example that we are given through Israel, we see this borne out. Numbers 15 declares: “And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him. Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. But the soul that doeth ought presumptuously [with a high hand, i.e., willfully, proudly and arrogantly228], whether he be born in the land, or a stranger, the same reproacheth [or blasphemes] the LORD; and that soul shall be cut off [receive the death penalty] from among his people. Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him (Numbers 15:27-31).229 Notice that God’s provision for atoning for the sin of ignorance was the same for both the Israelite and the foreigner within their community; His judgment on those who would sin with a high hand (presumptuously) was also the same for both – death! There was a clear distinction made between the sin committed in ignorance or error, and that done willfully in pride and arrogance. Compare God’s dealings with the scribes and Pharisees to His dealing with Ananias and Sapphira: even though the scribes and Pharisees maligned Jesus, the very Son of God, they acted out of blindness and ignorance, whereas Ananias and Sapphira conspired to deceive the Apostles into thinking that they were wholly committed to the group of believers when they were not. In the former case, there was still provision for atonement (as evidenced through the conversion and life of Paul); in the latter case, God judged them immediately with death.
“For if we sin wilfully after that we have received the [full] knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses [the application of Numbers 15:31]: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified [made holy], an unholy thing, and hath done despite unto [made a mockery of] the Spirit of grace?” (Hebrews 10:26-29).230 The Bible is the infallible Word of God and His complete revelation to man. All of these passages come together to draw the exact same picture: there is complete forgiveness with God through faith in the Lord Jesus Christ, but faith without works is dead (James 2:26). Unless our lives reflect obedience to the Lord, we stand in jeopardy of paying, for all of eternity, for our sins that He is willing to forgive. From the very beginning, this forgiveness was made available to all men: the promise of a Savior was given to Eve before Cain was born (Genesis 3:15), and forgiveness was extended to Israel as well as the stranger who was among them (Numbers 15:29). God is a God of mercy to all of mankind, Who “will have all men to be saved, and to come to the knowledge of the truth” (1 Timothy 2:4). The challenge that we face is that we must not permit our hearts to be drawn away from the Lord into deception. The warnings are many: “Take heed to yourselves, that your heart be not deceived …” (Deuteronomy 11:16); “Take heed that no man deceive you …” (Matthew 24:4); “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16); “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12). We must “take heed”; we must guard our hearts and minds against the enemy of our souls (1 Peter 5:8). We must give careful attention to Jesus’ words to His disciples: “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him” (Luke 17:3-4). Forgiveness is freely received from God, and it must also be freely extended to those who sin against us.
The Ephesians passage just completed (4:25-32) contains the practical application of the charge given in 4:1 to “walk worthy” of our calling. There are actions that are to characterize God’s holy ones: we are to be truthful, angry without sin, honest, gracious in our words, kind and forgiving toward our fellow saints and our neighbors – under the guidance of the Holy Spirit, this worthy living describes our lives regardless of who is watching. The interconnectedness of the Body of Christ to the Living Head provides us with the active Spirit of God whereby we are renewed in our minds. God has not set the standard of holiness for us and then left us on our own to achieve it; He has provided His Spirit by Whom we are to grow and mature in our walk with Him.
END NOTES:
1 Stephanus 1550 NT.
2 Ibid.
3 Harold Lindsell, who was actively involved in establishing the New Evangelical Fuller Seminary, wrote two books calling attention to the danger of losing the doctrine of Biblical inerrancy [The Battle for the Bible (1976) and The Bible in the Balance (1979)], yet he seemed unable to heed his own warning. Although there were a few who left the New Evangelical movement in those early days, Lindsell was not among them – the lure of acceptance by the Liberals seemed to be too great. Even though Harold Ockenga wrote the foreword to The Battle for the Bible, it is very clear that he gave no credence to Lindsell’s concerns and certainly did not believe his warnings.
4 Strong’s Online; Friberg Lexicon.
5 C.S. Lewis, The Last Battle, p. 156.
6 Stephanus 1550 NT.
7 C.S. Lewis, Mere Christianity, p. 53.
8 Ibid, p. 176.
9 Erhardt, Gretchen, “Lessons from a Lion,” “Family,” Focus on the Family, May 1999.
10 McCusker, Paul, “The Chronicles of Narnia: Great Stories and Great Theology,” “Family,” Focus on the Family, December 2000.
11 Ware, Jim, “Stories Within Stories,” “Family,” Focus on the Family, December 2001.
12 Ibid.
13 Kjos, Berit, “Tolkien’s Lord of the Rings,” http://www.crossroad.to/articles2/rings.htm
14 Beam, Lindy, “Exploring Harry Potter’s World,” “Family,” Focus on the Family, May 2000.
15 Strong’s Online.
16 Theological Wordbook of the OT #1652.
17 Strong’s Online.
18 Strong’s Online; Friberg Lexicon.
19 Friberg Lexicon.
20 Strong’s Online; Friberg Lexicon.
21 Strong’s Online.
22 Ibid.
23 http://en.wikipedia.org/wiki/Paul_Tournier
24 Charles Colson, The Body, p. 102. Colson goes on to quote from Wolfhart Pannenberg, a Lutheran theologian who advocated that truth was something that we could never know for sure, and from Richard Neuhaus, a Catholic friend and fellow-author of the Evangelicals and Catholics Together document.
25 Colson, Body, p. 104.
26 Ibid., p. 114.
27 https://puritanreformed.blogspot.com/2007/08/poem-preacher-on-fence.html.
28 Friberg Lexicon.
29 https://www.wayoflife.org/reports/a_refutation_of_replacement_theology.php.
30 https://www.compellingtruth.org/church-age.html.
31 Strong’s Online.
32 Aiden Schlichting Enns, “Where the Spirit Lives,” Faith Today, July/August 2000.
33 Personal communication from Don Richardson, October 15, 2000.
34 Friberg Lexicon; Gingrich Lexicon.
35 Strong’s Online.
36 www.etymonline.com/index.php?|=b&p=2
37 Covey, Stephen R., Spiritual Roots of Human Relations, p. 74.
38 https://fullerstudio.fuller.edu/featured-article-the-mormon-evangelical-dialogue/.
39 Strong’s Online; Friberg Lexicon.
40 Friberg Lexicon.
41 Stephanus 1550 NT.
42 Strong’s Online; BDB.
43 Stephanus 1550 NT.
44 BDB; Strong’s Dictionary.
45 Friberg Lexicon.
46 Strong’s Online.
47 Stephanus 1550 NT.
48 Ibid.
49 Ibid.
50 http://bible.org/seriespage/pauline-epistles.
51 Stephanus 1550 NT; Friberg Lexicon.
52 Friberg Lexicon.
53 Vine’s “prophet.”
54 Strong’s Online.
55 Vine’s, “pastor.”
56 Strong’s Online.
57 Vine’s, “obey.”
58 Encarta Dictionary, “pastor.”
59 Friberg Lexicon.
60 Cook, Arnold, Historical Drift, p. 138.
61 Ibid., p. 198.
62 Ibid., p. 180-181.
63 Ibid., p. 26.
64 Strong’s Online.
65 Strong’s Online; Friberg Lexicon.
66 Strong’s Online.
67 Strong’s Online; Stephanus 1550 NT.
68 Strong’s Online.
69 Friberg Lexicon.
70 Strong’s Online; Friberg Lexicon.
71 Strong’s Online.
72 Friberg Lexicon.
73 Ibid.
74 Stephanus 1550 NT.
75 Liddell-Scott Lexicon.
76 Stephanus 1550 NT.
77 Colson, Body, p. 104.
78 https://rainhadocanto10-evangelicalchristian.blogspot.com/2011/07/franklin-grahams-unscriptural-ecumenism.html.
79 https://www.christianpost.com/news/lwf-and-vatican-urged-churches-worldwide-to-celebrate-the-fifth-anniversary.html.
80 http://www.history.com/this-day-in-history/martin-luther-excommunicated
81 http://www.newadvent.org/cathen/13295a.htm#IV
82 http://www.frcna.org/WhoWeAre/Believe.ASP#11
83 Strong’s Online; Friberg Lexicon.
84 Stephanus 1550 NT; Friberg Lexicon.
85 Friberg Lexicon; Strong’s Online
86 Friberg Lexicon.
87 Strong’s Online.
88 Friberg Lexicon.
89 “Four Spiritual Laws,” Law #1, http://www.greatcom.org/laws/.
90 Strong’s Online.
91 Stephanus 1550 NT.
92 http://www.acts17-11.com/cross.html
93 Strong’s Online.
94 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
95 Strong’s Online.
96 Ibid.
97 Ibid.
98 Friberg Lexicon.
99 Canons of Dort, First Head of Doctrine, http://www.frcna.org/Creeds/Canons/1st_head.ASP
100 Ibid., Article 11.
101 Ibid., Article 12.
102 Ibid., Article 6.
103 Canons of Dort, Second Head of Doctrine, Article 3.
104 Ibid., Article 8.
105 Strong’s Online.
106 Vine’s, “craftiness”; https://archive.org/details/theologicaldicti0000unse/page/770/mode/2up?view=theater; Strong’s Dictionary.
107 https://promisekeepers.org/promise-keepers/about-us/.
108 Gingrich Lexicon.
109 Personal correspondence, December 2005.
110 Stephanus 1550 NT; Friberg Lexicon.
111 Bobgan, Martin & Deidre, Against “Biblical Counselling” – for the Bible (pdf format), p. 100-101.
112 Friberg Lexicon.
113 Strong’s Online.
114 Ibid.
115 Vine’s, “joint.”
116 Stephanus 1550 NT.
117 http://en.wikipedia.org/wiki/Brain
118 Colson, Body, p. 102.
119 Strong’s Online.
120 Stephanus 1550 NT; Friberg Lexicon.
121 Friberg Lexicon.
122 Stephanus 1550 NT.
123 https://www.christianitytoday.com/news/2020/january/jack-van-impe-died-end-times-televangelist.html.
124 Vine’s, “possible.”
125 Strong’s Online.
126 Strong’s Online; Friberg Lexicon.
127 Ibid.
128 Harold Lindsell, The Battle for the Bible, Foreword.
129 Strong’s Online; Friberg Lexicon.
130 Friberg Lexicon.
131 Vine’s “mind.”
132 Strong’s Online; Friberg Lexicon.
133 Ibid.
134 Harold J. Ockenga, Foreword to The Battle for the Bible, Harold Lindsell.
135 Strong’s Online; Friberg Lexicon.
136 Ibid.
137 Ibid.
138 Vine’s, “lasciviousness.”
139 Strong’s Online; Friberg Lexicon.
140 Ibid.
141 Friberg Lexicon.
142 https://www.coursehero.com/file/116902000/Benny-Hinncriticdoc/.
143 Billy Graham, Just As I Am, p. 656.
144 Stephanus 1550 NT.
145 Stephanus 1550 NT; Friberg Lexicon; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
146 https://libquotes.com/norman-vincent-peale/quote/lbr4c0e.
147 https://www.inplainsite.org/html/norman_vincent_peale.html.
148 https://www.cuttingedge.org/news/n1141.cfm.
149 http://www.catholicdatabase.com/?page=catechism , paragraph #847.
150 Strong’s Online; Friberg Lexicon.
151 Stephanus 1550 NT; Friberg Lexicon.
152 Ibid.
153 http://www.catholicdatabase.com/?page=catechism paragraph 1113.
154 http://bbcinternational.org/believers/english/articles/topical%20research/ecumenical/billy%20graham.htm.
155 Ibid.
156 Stephanus 1550 NT.
157 David F. Wells, God in the Wasteland (Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1994), p. 69-70.
158 Robert H. Schuller, Your Church has Real Possibilities (Glendale, CA: Regal Books Division, 1974), p. 60.
159 Rick Warren, The Purpose Driven Church (Grand Rapids, MI: Zondervan Publishing House, 1995), p. 65.
160 Vine’s, “transfigure.”
161 Strong’s Online; Vine’s, “fashion.”
162 Stephanus 1550 NT; Friberg Lexicon.
163 Matthew Henry’s Commentary on 1 John 3:9, Volume 6, p. 1077.
164 Vine’s “create.”
165 http://www.etymonline.com/index.php?l=r&p=15, “right.”
166 Ibid., “righteous.”
167 Matthew Henry’s Commentary on Ephesians 4:24, Volume 6, p. 707.
168 http://www.etymonline.com/index.php?l=r&p=15, “holy.”
169 Strong’s Online; Friberg Lexicon.
170 Strong’s Online.
171 Strong’s Online; Friberg Lexicon.
172 Strong’s Online.
173 Friberg Lexicon.
174 Strong’s Online.
175 Ibid.
176 Encarta Dictionary, “god.”
177 Colson, Body, p. 102.
178 https://allpoetry.com/No-man-is-an-island.
179 Friberg Lexicon.
180 Strong’s Online; Friberg Lexicon.
181 Friberg Lexicon.
182 Strong’s Online.
183 Ibid.
184 Ibid.
185 https://www.wvi.org/about-us/our-vision-and-values.
186 https://www.samaritanspurse.org/our-ministry/about-us/.
187 Stephanus 1550 NT; Friberg Lexicon.
188 Strong’s Online.
189 Ibid.
190 Stephanus 1550 NT; Friberg Lexicon.
191 Ibid.
192 Strong’s Online; Friberg Lexicon.
193 Strong’s Online; BDB.
194 Strong’s Online; Friberg Lexicon.
195 http://www.gracegems.org/4/if_i_profess_with_the_loudest_vo.htm.
196 Friberg Lexicon.
197 Ibid.
198 Stephanus 1550 NT.
199 Strong’s Online.
200 Stephanus 1550 NT.
201 “Catch the Vison,” 2000, uscwm.org; this data has been removed from their site.
202 Strong’s Online; Friberg Lexicon.
203 Ibid.
204 Ibid.
205 Strong’s Online;Vine’s, “clamour.”
206 Strong’s Online.
207 Friberg Lexicon.
208 http://abcnews.go.com/2020/story?id=2716887&page=2.
209 Ibid.
210 Strong’s Online.
211 https://www.thechurchnews.com/2004/11/20/23237407/ravi-zacharias-speaks-in-tabernacle; he appeared there again in January 2014: https://www.cjfm.org/blog/2014/01/21/ravi-zacharias-speaks-at-the-mormon-tabernacle-in-utah/.
212 http://www.christianitytoday.com/ct/2004/146/11.0.html
213 https://www.christianitytoday.com/ct/2004/novemberweb-only/11-15-11.0.html.
214 Strong’s Online.
215 Strong’s Online; Friberg Lexicon.
216 Vine’s “provoke.”
217 Strong’s Online.
218 Strong’s Online; Friberg Lexicon.
219 Strong’s Online.
220 This is estimated to be 204 metric tons of silver (https://www.learnreligions.com/what-is-a-talent-700699); today’s value of this is about $160,000,000US (based on a value of about $785US/kg of silver). A denarius was the laborer’s daily wage at the time and contained 3.24 grams of silver (https://en.wikipedia.org/wiki/Denarius); the servant’s re-payment time for this debt would have been over 170,000 years (working every day) – this was a tremendous debt!
221 Vine’s “Thousand.”
222 Assuming the debt to be equivalent to 204 metric tons of silver (https://www.learnreligions.com/what-is-a-talent-700699), and a denarius (a day’s wage) contains 3.24 grams of silver (https://en.wikipedia.org/wiki/Denarius), that yields a working debt of 63,000,000 days. Working six days/week would increase the total days to 73,000,000 (making provision for the Sabbath day of rest), or just over 200,000 years.
223 Strong’s Online.
224 Ibid.
225 Ibid.
226 Vine’s, “Seventy times.”
227 Stephanus 1550 NT.
228 BDB; TWOT #2133.
229 BDB.
230 Friberg Lexicon; Liddell-Scott Lexicon.
1 Stephanus 1550 NT.
2 Ibid.
3 Harold Lindsell, who was actively involved in establishing the New Evangelical Fuller Seminary, wrote two books calling attention to the danger of losing the doctrine of Biblical inerrancy [The Battle for the Bible (1976) and The Bible in the Balance (1979)], yet he seemed unable to heed his own warning. Although there were a few who left the New Evangelical movement in those early days, Lindsell was not among them – the lure of acceptance by the Liberals seemed to be too great. Even though Harold Ockenga wrote the foreword to The Battle for the Bible, it is very clear that he gave no credence to Lindsell’s concerns and certainly did not believe his warnings.
4 Strong’s Online; Friberg Lexicon.
5 C.S. Lewis, The Last Battle, p. 156.
6 Stephanus 1550 NT.
7 C.S. Lewis, Mere Christianity, p. 53.
8 Ibid, p. 176.
9 Erhardt, Gretchen, “Lessons from a Lion,” “Family,” Focus on the Family, May 1999.
10 McCusker, Paul, “The Chronicles of Narnia: Great Stories and Great Theology,” “Family,” Focus on the Family, December 2000.
11 Ware, Jim, “Stories Within Stories,” “Family,” Focus on the Family, December 2001.
12 Ibid.
13 Kjos, Berit, “Tolkien’s Lord of the Rings,” http://www.crossroad.to/articles2/rings.htm
14 Beam, Lindy, “Exploring Harry Potter’s World,” “Family,” Focus on the Family, May 2000.
15 Strong’s Online.
16 Theological Wordbook of the OT #1652.
17 Strong’s Online.
18 Strong’s Online; Friberg Lexicon.
19 Friberg Lexicon.
20 Strong’s Online; Friberg Lexicon.
21 Strong’s Online.
22 Ibid.
23 http://en.wikipedia.org/wiki/Paul_Tournier
24 Charles Colson, The Body, p. 102. Colson goes on to quote from Wolfhart Pannenberg, a Lutheran theologian who advocated that truth was something that we could never know for sure, and from Richard Neuhaus, a Catholic friend and fellow-author of the Evangelicals and Catholics Together document.
25 Colson, Body, p. 104.
26 Ibid., p. 114.
27 https://puritanreformed.blogspot.com/2007/08/poem-preacher-on-fence.html.
28 Friberg Lexicon.
29 https://www.wayoflife.org/reports/a_refutation_of_replacement_theology.php.
30 https://www.compellingtruth.org/church-age.html.
31 Strong’s Online.
32 Aiden Schlichting Enns, “Where the Spirit Lives,” Faith Today, July/August 2000.
33 Personal communication from Don Richardson, October 15, 2000.
34 Friberg Lexicon; Gingrich Lexicon.
35 Strong’s Online.
36 www.etymonline.com/index.php?|=b&p=2
37 Covey, Stephen R., Spiritual Roots of Human Relations, p. 74.
38 https://fullerstudio.fuller.edu/featured-article-the-mormon-evangelical-dialogue/.
39 Strong’s Online; Friberg Lexicon.
40 Friberg Lexicon.
41 Stephanus 1550 NT.
42 Strong’s Online; BDB.
43 Stephanus 1550 NT.
44 BDB; Strong’s Dictionary.
45 Friberg Lexicon.
46 Strong’s Online.
47 Stephanus 1550 NT.
48 Ibid.
49 Ibid.
50 http://bible.org/seriespage/pauline-epistles.
51 Stephanus 1550 NT; Friberg Lexicon.
52 Friberg Lexicon.
53 Vine’s “prophet.”
54 Strong’s Online.
55 Vine’s, “pastor.”
56 Strong’s Online.
57 Vine’s, “obey.”
58 Encarta Dictionary, “pastor.”
59 Friberg Lexicon.
60 Cook, Arnold, Historical Drift, p. 138.
61 Ibid., p. 198.
62 Ibid., p. 180-181.
63 Ibid., p. 26.
64 Strong’s Online.
65 Strong’s Online; Friberg Lexicon.
66 Strong’s Online.
67 Strong’s Online; Stephanus 1550 NT.
68 Strong’s Online.
69 Friberg Lexicon.
70 Strong’s Online; Friberg Lexicon.
71 Strong’s Online.
72 Friberg Lexicon.
73 Ibid.
74 Stephanus 1550 NT.
75 Liddell-Scott Lexicon.
76 Stephanus 1550 NT.
77 Colson, Body, p. 104.
78 https://rainhadocanto10-evangelicalchristian.blogspot.com/2011/07/franklin-grahams-unscriptural-ecumenism.html.
79 https://www.christianpost.com/news/lwf-and-vatican-urged-churches-worldwide-to-celebrate-the-fifth-anniversary.html.
80 http://www.history.com/this-day-in-history/martin-luther-excommunicated
81 http://www.newadvent.org/cathen/13295a.htm#IV
82 http://www.frcna.org/WhoWeAre/Believe.ASP#11
83 Strong’s Online; Friberg Lexicon.
84 Stephanus 1550 NT; Friberg Lexicon.
85 Friberg Lexicon; Strong’s Online
86 Friberg Lexicon.
87 Strong’s Online.
88 Friberg Lexicon.
89 “Four Spiritual Laws,” Law #1, http://www.greatcom.org/laws/.
90 Strong’s Online.
91 Stephanus 1550 NT.
92 http://www.acts17-11.com/cross.html
93 Strong’s Online.
94 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
95 Strong’s Online.
96 Ibid.
97 Ibid.
98 Friberg Lexicon.
99 Canons of Dort, First Head of Doctrine, http://www.frcna.org/Creeds/Canons/1st_head.ASP
100 Ibid., Article 11.
101 Ibid., Article 12.
102 Ibid., Article 6.
103 Canons of Dort, Second Head of Doctrine, Article 3.
104 Ibid., Article 8.
105 Strong’s Online.
106 Vine’s, “craftiness”; https://archive.org/details/theologicaldicti0000unse/page/770/mode/2up?view=theater; Strong’s Dictionary.
107 https://promisekeepers.org/promise-keepers/about-us/.
108 Gingrich Lexicon.
109 Personal correspondence, December 2005.
110 Stephanus 1550 NT; Friberg Lexicon.
111 Bobgan, Martin & Deidre, Against “Biblical Counselling” – for the Bible (pdf format), p. 100-101.
112 Friberg Lexicon.
113 Strong’s Online.
114 Ibid.
115 Vine’s, “joint.”
116 Stephanus 1550 NT.
117 http://en.wikipedia.org/wiki/Brain
118 Colson, Body, p. 102.
119 Strong’s Online.
120 Stephanus 1550 NT; Friberg Lexicon.
121 Friberg Lexicon.
122 Stephanus 1550 NT.
123 https://www.christianitytoday.com/news/2020/january/jack-van-impe-died-end-times-televangelist.html.
124 Vine’s, “possible.”
125 Strong’s Online.
126 Strong’s Online; Friberg Lexicon.
127 Ibid.
128 Harold Lindsell, The Battle for the Bible, Foreword.
129 Strong’s Online; Friberg Lexicon.
130 Friberg Lexicon.
131 Vine’s “mind.”
132 Strong’s Online; Friberg Lexicon.
133 Ibid.
134 Harold J. Ockenga, Foreword to The Battle for the Bible, Harold Lindsell.
135 Strong’s Online; Friberg Lexicon.
136 Ibid.
137 Ibid.
138 Vine’s, “lasciviousness.”
139 Strong’s Online; Friberg Lexicon.
140 Ibid.
141 Friberg Lexicon.
142 https://www.coursehero.com/file/116902000/Benny-Hinncriticdoc/.
143 Billy Graham, Just As I Am, p. 656.
144 Stephanus 1550 NT.
145 Stephanus 1550 NT; Friberg Lexicon; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
146 https://libquotes.com/norman-vincent-peale/quote/lbr4c0e.
147 https://www.inplainsite.org/html/norman_vincent_peale.html.
148 https://www.cuttingedge.org/news/n1141.cfm.
149 http://www.catholicdatabase.com/?page=catechism , paragraph #847.
150 Strong’s Online; Friberg Lexicon.
151 Stephanus 1550 NT; Friberg Lexicon.
152 Ibid.
153 http://www.catholicdatabase.com/?page=catechism paragraph 1113.
154 http://bbcinternational.org/believers/english/articles/topical%20research/ecumenical/billy%20graham.htm.
155 Ibid.
156 Stephanus 1550 NT.
157 David F. Wells, God in the Wasteland (Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1994), p. 69-70.
158 Robert H. Schuller, Your Church has Real Possibilities (Glendale, CA: Regal Books Division, 1974), p. 60.
159 Rick Warren, The Purpose Driven Church (Grand Rapids, MI: Zondervan Publishing House, 1995), p. 65.
160 Vine’s, “transfigure.”
161 Strong’s Online; Vine’s, “fashion.”
162 Stephanus 1550 NT; Friberg Lexicon.
163 Matthew Henry’s Commentary on 1 John 3:9, Volume 6, p. 1077.
164 Vine’s “create.”
165 http://www.etymonline.com/index.php?l=r&p=15, “right.”
166 Ibid., “righteous.”
167 Matthew Henry’s Commentary on Ephesians 4:24, Volume 6, p. 707.
168 http://www.etymonline.com/index.php?l=r&p=15, “holy.”
169 Strong’s Online; Friberg Lexicon.
170 Strong’s Online.
171 Strong’s Online; Friberg Lexicon.
172 Strong’s Online.
173 Friberg Lexicon.
174 Strong’s Online.
175 Ibid.
176 Encarta Dictionary, “god.”
177 Colson, Body, p. 102.
178 https://allpoetry.com/No-man-is-an-island.
179 Friberg Lexicon.
180 Strong’s Online; Friberg Lexicon.
181 Friberg Lexicon.
182 Strong’s Online.
183 Ibid.
184 Ibid.
185 https://www.wvi.org/about-us/our-vision-and-values.
186 https://www.samaritanspurse.org/our-ministry/about-us/.
187 Stephanus 1550 NT; Friberg Lexicon.
188 Strong’s Online.
189 Ibid.
190 Stephanus 1550 NT; Friberg Lexicon.
191 Ibid.
192 Strong’s Online; Friberg Lexicon.
193 Strong’s Online; BDB.
194 Strong’s Online; Friberg Lexicon.
195 http://www.gracegems.org/4/if_i_profess_with_the_loudest_vo.htm.
196 Friberg Lexicon.
197 Ibid.
198 Stephanus 1550 NT.
199 Strong’s Online.
200 Stephanus 1550 NT.
201 “Catch the Vison,” 2000, uscwm.org; this data has been removed from their site.
202 Strong’s Online; Friberg Lexicon.
203 Ibid.
204 Ibid.
205 Strong’s Online;Vine’s, “clamour.”
206 Strong’s Online.
207 Friberg Lexicon.
208 http://abcnews.go.com/2020/story?id=2716887&page=2.
209 Ibid.
210 Strong’s Online.
211 https://www.thechurchnews.com/2004/11/20/23237407/ravi-zacharias-speaks-in-tabernacle; he appeared there again in January 2014: https://www.cjfm.org/blog/2014/01/21/ravi-zacharias-speaks-at-the-mormon-tabernacle-in-utah/.
212 http://www.christianitytoday.com/ct/2004/146/11.0.html
213 https://www.christianitytoday.com/ct/2004/novemberweb-only/11-15-11.0.html.
214 Strong’s Online.
215 Strong’s Online; Friberg Lexicon.
216 Vine’s “provoke.”
217 Strong’s Online.
218 Strong’s Online; Friberg Lexicon.
219 Strong’s Online.
220 This is estimated to be 204 metric tons of silver (https://www.learnreligions.com/what-is-a-talent-700699); today’s value of this is about $160,000,000US (based on a value of about $785US/kg of silver). A denarius was the laborer’s daily wage at the time and contained 3.24 grams of silver (https://en.wikipedia.org/wiki/Denarius); the servant’s re-payment time for this debt would have been over 170,000 years (working every day) – this was a tremendous debt!
221 Vine’s “Thousand.”
222 Assuming the debt to be equivalent to 204 metric tons of silver (https://www.learnreligions.com/what-is-a-talent-700699), and a denarius (a day’s wage) contains 3.24 grams of silver (https://en.wikipedia.org/wiki/Denarius), that yields a working debt of 63,000,000 days. Working six days/week would increase the total days to 73,000,000 (making provision for the Sabbath day of rest), or just over 200,000 years.
223 Strong’s Online.
224 Ibid.
225 Ibid.
226 Vine’s, “Seventy times.”
227 Stephanus 1550 NT.
228 BDB; TWOT #2133.
229 BDB.
230 Friberg Lexicon; Liddell-Scott Lexicon.