Eph. 1:3-14, The Security of the Believer (8)

3)    Difficult passages and problems …  We noted yesterday that the examples of Scripture fit the picture of those who struggle with sin and whose lives are not instantly transformed at the point of conversion.   

b)   Hebrews 5:10-6:11. The writer of Hebrews is, it seems to me, speaking to those who are believers in Christ.  In 5:12-14 he speaks of their immaturity, not their lack of the conversion experience.  They have “become dull of hearing” (5:11).  Thus, when he speaks of those “once enlightened” in 6:4-5, I believe he is speaking of Christians who might then “fall away” (6:6).  In our upcoming study of Hebrews I believe we will make much better sense of this.  But for now we will recognize that this has been a controversial passage on the subject of “eternal security.”  One excellent interpretation says that what the writer is saying is that, if in fact a person could lose their salvation, there would be no way they could ever be saved again.  If Christ’s work was not sufficient to keep him saved then there is no other alternative “Savior.”  That is contrary to the usual teaching of those who believe you can lose your salvation.  They also teach you can come to faith again.  Stay tuned, and we will provide a better answer, that this is talking about a situation unique to the believers who are recipients of this letter to the Hebrews.  Our view is that the “falling away” is not from their salvation but is related to the soon-coming judgment of God on the city of Jerusalem.  The problem for these believers is that returning to the temple worship will result in their death at the hand of the Romans.

c)    2 Peter 2.  This chapter is about false teachers that the Spirit says will invade the Church.  On the matter of “security” the critical section is 2:18-22, and especially v20-21: For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. As I can do no better, I am going to explain this by use of Albert Barnes Notes.  The question is, of course, were these teachers ever saved individuals.

For if after they have escaped the pollutions of the world - This does not necessarily mean that they had been true Christians, and had fallen from grace. People may outwardly reform, and escape from the open corruptions which prevail around them, or which they had themselves practiced, and still have no true grace at heart.

Through the knowledge of the Lord and Saviour Jesus Christ - Neither does this imply that they were true Christians, or that they had ever had any saving knowledge of the Redeemer. There is a knowledge of the doctrines and duties of religion which may lead sinners to abandon their outward vices, which has no connection with saving grace. They may profess religion, and may know enough of religion to understand that it requires them to abandon their vicious habits, and still never be true Christians.

They are again entangled therein and overcome - The word rendered "entangled," (ἐμπλέκω emplekō,) from which is derived our word "implicate," means to braid in, to interweave; then to involve in, to entangle. It means here that they become implicated in those vices like an animal that is entangled in a net.

The latter end is worse with them than the beginning - This is usually the case. Apostates become worse than they were before their professed conversion. "Reformed" drunkards, if they go back to their "cups" again, become more abandoned than ever. Thus, it is with those who have been addicted to any habits of vice, and who profess to become religious, and then fall away.

2 Cor. 12:19-13:6, The Security of the Believer (7)

3)    Difficult passages and problems...  We recognize that there are passages that might suggest that the believer can lose the salvation he once had, as contradictory as that sounds.  Here are a few that I have heard from others over the years.

a)    Doesn't eternal security promote riotous living?

i)      In the context of the “whole council of God” it does not promote wickedness.  The full truth is summarized in 1 Jn. 2:1: My little children, these things I write to you, so that you may not sin.  And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.  This assurance is important for the believer who struggles with sin.  He needs to know that the work of Christ covers all sin.  I often have illustrated this with a contrast of my son’s basketball coach in high school, who regularly angrily yanked players from a game every time they made a mistake, with one of my all-time favorites, John Wooden, whose demeanor and approach was to observe players and let them work through struggles, and then teach them calmly during a time-out or in some private setting.  Christians need to know that their Advocate will not leave them nor forsake them as they navigate the Christian life.  The examples of Scripture fit this picture. 

ii)   It is apparent that the person who uses the doctrine of “eternal security” to justify his continuing in sin does not actually know who he is in Christ.  How shall we who died to sin live any longer in it (Rom. 6:2). 

iii)            It is possible that the person who “continues in sin” is disqualified, a term and thought that comes from 2 Cor. 13:4-5.  Paul recognizes that all believers, including himself, are “weak in Him” but we live by His power (v4).  Then he advises, no, he commands the Corinthians to examine yourselves as to whether you are in the faith.  Test yourselves.  Do you not know yourselves, that Jesus Christ is in you? – unless indeed you are disqualified.  Both the context and the use of this term elsewhere in the NT leads to the conclusion that Paul is saying, “unless indeed you are found to be not in the faith, not what you claim to be.”  Paul spoke of Jannes and Jambres who resisted Moses as “disapproved concerning the faith” (2 Tim. 3:8).  He spoke of the Cretans like this: … those who are defiled and unbelieving … They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work (Titus 1:15-16).

iv) When I am speaking with someone like this, someone who believes they can live a life of sin and yet be assured of their eternal relationship with God through Christ, I seek to be very careful.  First, I remember that I do not know their heart.  Second, I know that their life is dishonoring to Christ and totally inconsistent with their profession of faith in Christ and they must come to repentance.  And third, I do not want to simply send them to a passage like 1 John 5:12-13.  To assure them that they know Christ is something I cannot say and is not what they need to hear.  They need to “examine themselves.”  The general idea of the “conversion” experience is that a person has come to the end of themselves, like those on the Day of Pentecost who were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’ (Ac. 2:37).  It is possible that people come to Christ without that sense of sin and guilt.  They have only made a profession so as to join their friends or for some other motivation. 

Eph. 1:3-14, The Security of the Believer (6)

iii)      It is a work of the Spirit.

(1)                        It involves His indwelling, John 14:16.  The promise of Jesus was and is that the Holy Spirit abides in the believer FOREVER.

(2)                        It involves His work as a "seal" of approval, Eph 1:13-14; 4:30; 2 Cor 1:22.  The Holy Spirit’s presence in the believer acts as the “seal” on the believer that He truly belongs to God.  The Spirit is God’s mark on the believer.  Since the Spirit abides forever, this mark will never be removed.

(3)                        It involves His work as the earnest (guarantee, down-payment) of our inheritance, Eph 1:14.  Furthermore, the indwelling Spirit acts as a guarantee that God will complete the work in the believer, the work that God has begun (Phil. 1:6).  In other words, God knows the work He is doing is a work in progress.  He wants believers to know that He is doing the work and will not give up on us.

d)   The persevering saint is assured of his salvation.  “Assurance” has to do with the believer’s experience of His secure position. 

i)      Theoretical (theological) assurance, 1 Jn 5:10-13; John 3:36 (arousing the mind).  We can know in our minds.  Passages like the ones we have noted here speak of the assurance that a believer in Christ can have that he is truly saved.  It rests on the word, the promise of God!

ii)   Experiential assurance. 

(1)                        Rom 8:15-16 (assuring the emotions).  The Spirit can give us a sense that we are truly a child of God.

(2)                        1 John 2:3-5,29; 3:14,18-19 (assuring the will).  Further, in these passages the “mind” is assured by the actions of the will.  When we say, “I know Him,” but our lives are consistently at odds with the will of God, it is indicating that the assurance is not real.

Often the believer will not “feel” this assurance.  We do not run our lives on our feelings.  But feelings are a part of God’s creation of Mankind, part of His image.  Feelings can be a way that God tells us something is wrong.  For example, and this is big, when we sin we may and should have “guilt feelings.”  The world’s advice in these circumstances it to tell us to ignore those feelings.  But that is not God’s wisdom.  We need to ask if these feelings are a response to a situation that needs to be addressed in our lives.  In other words, we may not feel secure.  The answer is not simply to quote a verse like John 3:36. The answer is to examine ourselves as to our walk of faith.

Eph. 2:1-10, The Security of the Believer (5)

Perseverance is the work of God.  We have noted the role of the Father.  But this is the work of God involving each member of the godhead.

ii)      It is a work of the Son, Rom 8:34.  Paul asks “who is he who condemns?”  The question is rhetorical, because thanks to the work of Christ condemnation is no more.  Paul bases this in four works of Christ.

(1)                        It involves His death, John 1:29; 1 Jn 2:2; 1:7; Heb 10:10-14.  Jesus is the Lamb who takes away the sin of the world.  He is the propitiation, the one who satisfies God’s wrath, a work that is sufficient for the sins of the entire world.  He is the High Priest who offers the sacrifice, Himself, that satisfies God.

(a) Complete forgiveness: Acts 2:38; Eph 1:7; 4:32; Col 1:14; 2:13. On this matter of Jesus’ death, we need to note that forgiveness is complete.  Peter called the people of Israel to repent and be forgiven.  The word refers to release from bondage or prison.  Those who receive Christ are pardoned.  Jesus paid the price of “redemption,” the full price!  In Eph. 4:32 the term “forgiven” emphasizes the grace aspect of forgiveness.  It is God’s kindness to us.  Col. 2:13 says that in Christ ALL our sins are forgiven.

(2)                        It involves His resurrection, Rom 6:1-11; Eph 2:5-6; 1 Pt 1:3; Jn 11:25-26; 14:1.  By our identification with Christ (Rom. 6:1-11) we have been “made alive” (Eph. 2:5-6).  Through His resurrection we have been born again to a living hope (1 Pt. 1:3).  Think about what this means in terms of the security of the believer.  We have resurrection life, a life that is eternal. 

(3)                        It involves His session at God's right hand...

(a) The seat of completed work, Heb 10:11-12. The fact that Christ is seated indicates His work is complete.  The work has been done; people must simply receive Christ.  Neither we, nor He, have any more work to accomplish in order for us to be saved eternally. 

(b)            The seat of honor, privilege, Eph 2:6.  Believers have been raised up in Christ to sit with Him in the seat of honor, the seat that is at the right hand of the Father.

(4)                        It involves His intercession for us, John 17:11; Luke 22:32; 1 John 2:1. You might say, “But I still struggle.  I still sin.  What about that?”  Indeed, this is the work of Satan, to accuse believers before God (Rev. 12:10).  But Christ is there to intercede for us before the throne of God.  He reminds all that He has paid the full price.  There is no validity to Satan’s accusation.  The sin is forgiven!

2 Peter 1:2-11, The Security of the Believer (4)

b)    This perseverance involves the believer's continuance in the Christian experience.  Heb. 3:6; 6:11.

i)      The believer must continue in the word and doctrine of Christ, John 8:30-39; 1 Jn 4:2-3; 2 Jn 7-11; 2 Pet 3; Heb 5:10-6:11.  

(1)                        The theme in Hebrews that we must “hold fast” is in the context of “perfection.”  The term means that we remain true until we come to the fullness of what God has determined for us.  Christ is our example or “forerunner” (Heb. 6:20).  The Old Testament saints also set an example of this (Heb. 6:12).

(2)                        In John’s writings the believer must “abide” in the doctrine of Christ.  Both the word (to abide is to remain) and the present tense of the Greek (“keep on abiding”) emphasize the need to persevere.

ii)   The believer must continue in good works, Eph 2:10; Col 1:22-23; 1 John 2:3,5,29; 3:14,16; Mt 7:15-20; 2 Pet 1:10.  These passages use similar terminology but in the context of the believer’s lifestyle of good works.

iii)            The term “involves” is admittedly a bit nebulous.  In what sense is the believer’s perseverance in doctrine and good works “involved” in the keeping of the believer by God?  My answer to that is to say it is the same way the person who is “elect of God” must “believe” in order to be saved.  As with the word “believe,” so with “abide” (e.g. 2 John 1:9) and “continue” (Col. 1:23): they are all “active voice” in the Greek.  It is the action of the person.

c)   This perseverance by the believer is nevertheless a work of God and His grace. Phil 2:12-13.

i)      It is a work of the Father, Ps 121.

(1)                        It involves His divine purpose, Eph 1:4; 5:25-27; 1 Th 5:23-24; Rom 8:29.  In time past, not only did God make a “choice” (election); He also predetermined that the chosen ones would come be conformed to the image of His Son. 

(2)                        It involves His divine power, 2 Tim 1:12; Jude 24.  He is “able” to keep the believer.  He has the power. 

(3)                        It involves His divine faithfulness, 2 Th 3:3; 1 Th 5:23-24.  Paul’s prayer (1 Th. 5:23) might sound uncertain, praying that God would preserve the believer blameless until the coming of Christ.  But v24 says it all hinges on the character of God: “He who calls you is faithful, who also will do it.”

Psalm 83 (2 Chron. 20:1-30)

The amazing prayer in Psalm 83 is based in the equally amazing story of 2 Chron. 20 when Jehoshaphat prayed “nor do we know what to do, but our eyes are upon You” (20:12).  The situation is very similar, being a threat from Judah’s neighbors: Moab, Ammon and others, 20:1 … Moab, Ammon and Mount Seir, 20:10.  Ps. 83:5-8 mentions this confederacy in even more detail as involving not only the three primary nations but also the Hagrites (Arabs, possibly taking their name from Hagar whose name meant fugitive, people from whom the Trans-Jordan tribes had taken their land, 1Chron. 5:10,18-22), Gebal (a people from the north around Mount Hermon, Josh. 13:5) and Amalek (descendants of one of Esau’s grandsons that lived in southern Canaan (Gen. 36:12).  The motivation of Israel’s neighbors is the same: to remove God’s people from the land promised them in the Abrahamic Covenant, cf. 20:11 and 83:4,12.  In the sense both of the confederacy of nations and the desire to remove Israel from the land, it is a situation similar to that of modern-day Israel. 

The Psalm itself is of great value to the saints of God in every age as it encourages us with the power of God available to His people.  The opening stanza (v1-4) lays this whole matter before God based on His relationship with His people.  Judah’s enemies are, in fact, Your enemies … those who hate You have lifted up their head (v2).  The reason is because we are Your people … Your sheltered ones (v3).  To shelter something/someone is to hide them in a secret place so that their beauty or uniqueness is not marred by the elements (cf. Psalm 29:5; 31:20).  These enemies have come speaking boastful words (v4); so the prayer is that God Himself would not keep silent or hold His peace (v1).  Oh what power we have with God when we remember what He has said of us.  For the believer who is in Christ it is even greater as we come to our Father in the name of Jesus, His Son (John 14:13). 

The third stanza (v9-12) contains another illustration of the power of God’s people in prayer, when they seek from God what He has provided in the past.  The Psalmist recalls the days of Deborah and Barak (83:9-10; cf. Judges 4-5) and of Gideon (83:11-12; cf. Judges 6-8; esp. 7:24-25; 8:18-21) when God brought deliverance from Israel’s neighbors that threatened their place in the land.  You may wonder why all these additional Scripture passages are mentioned, thinking you have no time for all this.  May we tell you clearly that to immerse yourself in the word of God is a key to your power with God, if you will.  To remind Him, who knows all things, of what He has done in the past is one of the greatest encouragements to your own faith!  You know you are praying God’s will when You ask Him for what He has done previously. 

The prayer concludes (83:13-18) with what is the greatest authority we have in prayer, and that is to ask God to do what will make His name known (v16,18).  To pray this prayer means the one who prays has not come into God’s presence with sin in his heart; he is humble in the presence of the Holy One.  Modern-day Israel must and will learn this.  After the regathering is complete, God will cleanse His people.  The greatest glory for holy God is to be worshiped by holy people.

  It also means that the one who prays realizes that the issue is not the comfort of Israel but the honor of the God who made Israel His treasured possession (Deut. 7:6).  This prayer reminds us of the many times we have heard the cry of little children abba, abba, abba.  We don’t know what they are asking for, but we know they have come to one they know who will answer their question and meet their need.  So with us!  Let us come to our Father, knowing that as His children we are His sheltered ones.  Our cry to Abba allows Him to display His glory by giving us His best (Matt. 7:7-11; Rom. 8:14-17).

1 Peter 1:3-9,22-25, The Security of the Believer (3)

We are supporting this idea: “every true believer will not fall but will persevere to the end.”

vi)      This is the natural conclusion to the fact that it is God that justifies, Rom 8:33.  Our relationship with God is dependent, not on my righteousness, but on the righteousness of Christ.  Thus, in justification, the ungodly are “declared righteous” (Rom. 4:5).  That is why no one, not Satan, not even me, can bring a charge against those God has chosen.  It is because God has declared that one righteous, and God cannot lie.

vii)   It is also the natural conclusion to justification (being declared righteous), Rom 3:24-26.  The end of justification is that we become a testimony to the fact that God is perfectly righteous in what he has done.  He is “just and the justifier.”  If that process is short-circuited, that says that God has in some way failed.  His provision, which is based on the fully satisfying price of the blood of Christ (redemption) as well as in our Lord fully taking our judgment upon Himself (propitiation), cannot fail.

viii)            There is no hope without this, Rom 5:2; 12:12; Eph 2:12; Col 1:5,27; 1 Th 5:8; 1 Tim 1:1; 4:10; Tit 1:2; 3:7; Heb 6:18-19; 1 Pet 1:3,21.  What kind of hope is it if we cannot speak with assurance about our future life with Christ?  It is not the “hope” of the Scriptures.  Our hope is the anchor of the soul because it is based on our High Priest who has poured out His blood in the Holy of Holies in Heaven.  It is a living hope because it is bound up in the resurrection of Christ, by which He rendered powerless the one who has the power of death.

ix) The imperishable seed with which we were born again is a lie without this, 1 Pet 1:18-25.  Again, in Scripture, the seed that is sown that brings salvation, the seed of the word of God (James 1:21), is incorruptible.  Thus, our faith and hope are in God, not in ourselves.

x)    The concept of imputation (our sins charged to Christ's account) produces this, Rom 4:3-8; 2 Cor 5:21.  If Christ has stamped “paid in full” on our account, that payment must include every sin.  If this is not true, then Christ is made to be a fraud, forgive me for even making such a statement.

xi) The promise of "no condemnation" requires this, Rom 8:1.  Lastly, what does “no condemnation” mean but “no condemnation.”  And to whom does this apply?  To those who are “in Christ Jesus.”  I am “in” my Lord by the grace and work of God.  I did not earn this position; I did not somehow put myself there. 

John 10:7-21, The Security of the Believer (2)

1)    What eternal security does not mean...

a)    That every professing Christian gets to heaven (Matt. 7:21-23).  Jesus spoke of those who have done religious works but who He did not know.  They did not have a “good confession” (1 Tim. 6:12-13).

b)   That a Christian can live as he pleases (1 John 2:3-4).  While there are hypocrites (people with external works but no heart of faith), the works of faith are to be evidence of a genuine faith.  Some of my “insecure” friends in Ukraine used to point to the sinfulness of American Christians and blame it on a “once saved, always saved” mentality.  I can’t read hearts, but I will say I have heard people talk like that on occasion.  But there is no doctrine in Scripture that says we are free to sin.

c)    That the true Christian has no responsibility for his own endurance (2 Peter 1:10).  We will need to understand this.  We are kept by God.  Yet, we are called to “be even more diligent to make your call and election sure.” 

d)   That the true Christian never lapses into spiritual depression (Rom. 7:7-25).  My view of Romans 7 is that Paul is speaking as a believer when he says, “the good that I will to do, I do not do; but the evil I will not to do, that I practice” (7:19).  1 John 2:1 is helpful: the goal is that we “may not sin;” but the reality is, “if anyone sins.” 

2)    What eternal security does mean...

“Eternal security” involves the perseverance or endurance, of the saints.  Words like keep, endure, hold fast, continue are some of the related terms.

Here is a brief statement of the doctrine: "True Christians will continue in faith and holiness forever" (John Gerstner).

a)    EVERY TRUE BELIEVER WILL NOT FALL BUT WILL PERSEVERE TO THE END.

i)      Jesus prayed for this, John 17 (esp. vs.11,15,21,23).  His prayer will be answered.

ii)   The concept of eternal life proves this, John 10:27-29.  Eternal life is a quality of life, but, of course, is an unending life as well.

iii)            The concept of election demands this, Eph 1:4 (John 15:16; Gal 4:9; Acts 13:48; Rom 9:6-29).  If you hold that a personal relationship with God depends on His choice as well as our faith, then we must assume that God’s choice cannot be denied.

iv) The questions of Romans 8:28-39 show this.  Those God foreknew (and you can interpret that as a Wesleyan or Calvinist; either way makes no difference with this point) are the same ones who will be glorified. 

v)    The concept of assurance is based on this, Rom 8:16; 1 Jn 5:9-13; Jn 3:36.  The language of Scripture is that the one who believes in Christ has everlasting life.  There is no sense of “iffiness” or conditionality.

We will pick up here in our next post.

1 Cor. 8:1; Titus 3:9-11, The Security of the Believer (1)

Get ready.  I’m going to ramble for a while. 😊

When I was growing up one of the most frequently debated subjects in youth group (yes, we had theological discussions) was “eternal security.”  That’s what we called it.  I don’t hear that terminology much, which is fine.  It’s not specifically Biblical.  The Bible talks about “keeping” and “perseverance” and “endurance” and other terms.  What we were debating was whether or not you could “lose your salvation.”  If not, then your position was, “once-saved-always-saved.”  I didn’t care for that too much either, although it was an accurate way to state what you believed if you believed in “eternal security.”  For me, the problem was that “o-s-a-s” sounded like it doesn’t really matter how you live your life as a Christian; if you were saved then you’re in regardless of how you live.  And, of course, in the Bible it always matters how you live your life.

Now why did this subject come up in youth group?  I think the answer was that our “community” church was made up of a diverse collection of believers, many of whom had roots in the dust bowl days of Oklahoma and Texas.  Many had Methodist background, which would be Wesleyan (you can lose your salvation), and others were Baptist (they varied on the subject).  I’m not sure I have it right, but my understanding was that our church was a union of Presbyterian and Methodist churches in the early 1900’s.  That, in itself, might call for disagreement on this very issue, if either group of people cared that deeply about theology.  I just went on the web page for this church and found this in their statement of beliefs.  Note that they still refer to the doctrine as “eternal security.”

Eternal Security of Believers

We believe that all the redeemed, once saved, are kept by God's power and are thus secure in Christ forever. 
John 6:37-40; John 10:27-30; Romans 8:1; Romans 8:38-39 ; 1 Corinthians 1:4-8; 1 Peter 1:5

I would be interested as to when our church adopted this position.  I have a suspicion it was not that way from the start.  My dad became the pastor of the church in 1953.  I couldn’t tell you the church’s official position at that time, although I know my dad’s position.

For what it’s worth, as a young person I became pretty convinced in what we always called the “Calvinist” view.  Today I would not characterize it that way.  I would just say it’s the Biblical view.  But I would also like to say that I learned, as a young person, that people who held the opposing view were some of my spiritual heroes.  They were godly people!  They cared as deeply as anyone should about the integrity of Scripture.  That may explain why, when I entered pastoral ministry, I was able to be the shepherd at churches that were of a “community” nature, by which I mean, groups of people who varied on some doctrines that have split churches and denominations over the years.  We were able to work together.  The key was that everyone believed the Scriptures to be “the final authority for faith and life,” as church doctrinal statements often put it.  The pastor was expected to teach the Bible.  If it was known to be a controversial topic where there could be grace applied, then that’s the way he taught.  He might even present two differing viewpoints on a doctrine, and tell you why he thought one view was correct, and then tell you how, Biblically, you could work with others who did not share your view.  We would be reminded, “Knowledge puffs up, but love edifies” (1 Cor. 8:1).  And in the end, each church had a statement on “eternal security” much like the one above.  It was always a wonderful thing, how many people were part of these churches, who disagreed on what could be considered divisive issues, such as “security,” the gifts of the Spirit, the extent of the atonement, and so on.  Yet, even if they disagreed with my teaching, they were there because, in my view, they found a loving fellowship and a love for the word of God.

The first of these churches was in SE Colorado.  My ministry began as an “interim pastor,” travelling 280 miles each way from Denver on the weekends, in my final year of seminary.  Then we spent an additional 7 years there.  What a blessing!  In the town of 1000 people were two Baptist Churches (ours came out of the other; I always said, you have to have at least 2 Baptist churches), a Methodist Church, Wesleyan Church, Friends Church, and a Church of Christ.  A couple of my best friends were the young pastors at the Wesleyan and Friends congregations.  We disagreed on this topic, yet had such a great fellowship.  

At one point, a retired Wesleyan pastor and his wife began attending our church.  Again, they appreciated the Bible teaching approach.  The congregation loved them.  They were, again, great testimonies of the life of Christ at work in them.  I asked him to preach on a Sunday evening once while we were vacationing.  When I returned, I found that he had decided to preach contrary to our doctrinal statement on the subject.  It kind of surprised me.  Then, members of a small group they were part of came to me, asking about the doctrine of “soul sleep” which this pastor had apparently raised in the group.  I accepted their invitation to come to the group and share our understanding of Scripture on that subject.  And then the time came when I was moved to work through this topic of “eternal security.”  It was something I shared in a small setting, with that retired man present.  I produced it in an outline form and, with only a few additional comments, that is what I’m going to share over the next few posts. 

I suspect there would be people, men in pastoral ministry or seminary profs, who might say I should never have allowed this couple to be a part of our church.  To this day I disagree.  I was a young pastor at the time and was learning how to shepherd the flock.  I did value sound doctrine, but also understood a couple of other things.  First, the presence of contrary teaching can provide an opportunity to teach the truth.  And second, in SE Colorado, and in Montana where I have served for the last 40+ years, where there are not a lot of people, there is value in working hard to love each other in the Body of Christ and to work through these issues, rather than making division the primary tool of dealing with doctrinal differences. 

The Titus passage in today’s reading is important.  It tells us to avoid certain discussions, things that don’t deserve to be fought over.  And then it says to reject a divisive man after the first and second admonition.  In between those two commands is a lot of space, where people are not divisive but genuinely searching the Scriptures, on subjects of great importance.  We need to be in a relationship of love with those folks, and not puffed up.

Matt. 16:21-23; Lk. 22:31-32; Ezek. 22:30, Gaps

(Again, this is from a presentation by Stephen Bly.  See the previous post for background.  This is an interesting way of speaking to an important issue.  And, again, it is in simple outline form from my notes.  I encourage you to meditate on these thoughts.)

1.    People have gaps.

a.     A gap is the difference between where we are now and where we ought to be.

b.    There are gaps in everyone around us.

c.     And the enemy attacks us at these gaps.

2.    Only God has no gaps!

3.    There is only one fatal gap: the separation from God caused by sin.

4.    God allows some gaps that can only be filled by other people.

a.     We need people.

b.    As David needed Nathan, Paul needed Barnabas, Apollos needed Priscilla and Aquila.

5.    How we respond to the gaps in other people’s lives will reflect the dominant force in our lives.

a.     Jesus intercedes for the gaps (Rom. 8:34).

b.    Satan accuses the gaps (Rev. 12:10).

c.     Illus: In Matthew 16, when Peter told Jesus he wouldn’t let Him be killed, Jesus says “Get behind me Satan.”  But in Luke 22 Jesus says, “Satan wants you but I have prayed for you.”

6.    We must make sure the gaps we see are Biblical gaps.

7.    We may need to stand in the gap for others until that gap is filled.

8.    We cannot fill every gap for every person.  We come in a certain time and place to serve God.

9.    When we stand in the gap for someone that is not the concluding solution.  The concluding solution is for that person to rebuild that gap.

10.           We can help fill other people’s gaps even when they are helping fill ours.  Paul helped the Romans while they helped him (Rom. 1:11f).

Eph. 4:25-32, How to Forgive Those You Love

(Several years ago, at a men’s retreat sponsored by our church in Kalispell, MT., the speaker, Stephen Bly, made a couple of very helpful presentations.  I took notes and want to share them here and in the next post.  They are in pure outline form; I’m not going to embellish them.  Here is a “Wikipedia” introduction to Bly.)

Stephen Bly (August 17, 1944 – June 9, 2011) was an American author and politician. He wrote more than 100 books and hundreds of articles, poems, and short stories. His book, The Long Trail Home (Broadman & Holman), won the 2002 Christy Award in the category Western novel. Three other books, Picture Rock (Crossway Books), The Outlaw's Twin Sister (Crossway Books), and Last of the Texas Camp (Broadman & Holman) were Christy Award finalists. Bly's books, primarily Western novel genre in the American West, historical and contemporary, are written from a Christian worldview. His Paperback Writer was noted in a Publishers Weekly review for its “amusing parody of the proverbial dime-store paperback novel."

1.    Why is it so tough to forgive?

a.     Because we are selfish, self-centered.

b.    We believe “they betrayed us!”

c.     Note how quickly Jesus forgave from the cross: He forgave His killers before He died.

2.    Why must we forgive?

a.     The offender needs another try.

b.    For our sake.

c.     For the gospel’s sake. Mt. 6:14.

d.    For our witness sake.

e.     For the sake of “collateral damage.”

3.    Some ideas on forgiveness.

a.     Forgiveness does not require that they ask for forgiveness or repent.

b.    Some offenses need to be forgiven over and over (70X7).

c.     Forgiveness begins in the heart.

d.    Sometimes we will have to live with the pain of an unforgiven relationship.

4.    How to go about forgiving?

a.     It means …

                                                 i.      I won’t bring it up to you or to other people.

                                              ii.      I won’t sit around thinking about it.

                                           iii.      It won’t affect our relationship.

b.    Get alone with the Lord.  Ask Him to reveal the log in your own eye.

c.     Sooner or later you will have to talk with the person you need to forgive.

d.    We must do our part, even if they don’t respond.

e.     And we must release it!

Heb. 12:5-17, Is Every Hard Situation the Lord’s Discipline?

Let’s consider this hypothesis: “not every trial is the Lord disciplining us for some wrong; but every trial is an opportunity to mature as believers.”

The typical views people hold about why people suffer tend to be one or the other of two extremes: either it’s just a chance experience and there is no eternal or spiritual work being done; or you must have done something wrong and are being punished.  The former view is referred to in Eccl. 9:11: “The race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to men of understanding, nor favor to men of skill; but time and chance happen to them all.”  The latter view is seen in Acts 28:4-6 when Paul was bitten by a snake as he was putting wood in the fire when shipwrecked on the isle of Malta.  People thought he must be evil.  Then, when he didn’t die, they assumed he must be a “god.” 

How did Jesus answer this question?

·       Luke 13:1-5: Jesus is asked about and then refers to a couple of traumatic situations.  His answer leads to several conclusions.  1) All are sinners.  Everyone must repent.  This would be true of those who were killed but also of those who asked the question and to everyone.  2) Trials don’t just target the biggest sinners.  The ones killed weren’t necessarily any worse than people not killed.  3) The passage ultimately refers to the coming judgment of 70AD.  This was the broad message to all who were listening to His words.  4) Thus I believe we also can say that Jesus taught that every situation provided an opportunity to learn and obey the Lord.  Even if you weren’t one of those killed, or even one of the grieving relatives, yet you could learn from the tragedy that you need to repent. 

·       John 9:1-3: This is the situation where Jesus’ disciples asked about the man born blind.  Since he was born blind, one might wonder: who’s fault was his blindness?  Was it his, even before he had committed any sin?  Or was it his parent’s fault?  Again, the disciples are working from option number two above, believing that every bad event in life involves punishment of someone.  Jesus’ answer again gives us a universal principle.  First, it was neither the fault of the man or his parents.  But it was a situation in which God could and would be glorified.  That is the universal truth.  Every trial is an opportunity to bring glory to the Creator.

In Hebrews 12, the Greek term for “chastening” is used in such a way to make it apply to all kinds of trials, whether the result of sinful actions or just a trial that has come for no known reason.  As Thayer’s Lexicon says it, it involves “whatever in adults also cultivates the soul, especially by correcting mistakes and curbing the passions.”  One of those “chastening” tools of the Lord is “suffering.”  1 Peter 4:1 says, “for he who has suffered in the flesh has ceased from sin.”  Suffering does its work.  The same word is used of our Lord in His humanity: “though He was a Son, yet He learned obedience by the things which He suffered” (Heb. 5:8).  In Jesus' case, the obedience He learned was not the correcting of mistakes.  It was bringing Him to maturity as He endured trials.

So today, how can I think God’s thoughts?  The answer is to see every situation, particularly those that are painful or difficult, as an opportunity to mature as a believer in Christ, and thus as an opportunity to glorify my Creator!  Those are God’s thoughts.  Let us submit to the will of the Lord.