Friday, July 31, 2020

The PreacherCast (Episode: July 31, 2020)



Welcome to The PreacherCast for July 31 2020!

We round up the news and talk theology and book reviews. On today's episode: 1) John MacArthur says Grace Community Church ‘has duty to remain open’; 2) Detroit Police Chief James Craig on why city isn't rocked by riots: 'We don't retreat here'; 3) Ten Reasons Why Your Church Members Are Ornery in the Pandemic; 4) The main takeaway from the “2020 National Pulpit Survey” is this: Christians want their preachers to address moral and cultural concerns; 5) Over 70% of churches holding in-person services with safety measures in place; 6) Theology Section: How Do We Become Spiritually Mature? 7) Book Review: "God's Ten Commandments: Yesterday, Today, Forever" by Francis Nigel Lee

Thursday, July 30, 2020

Husbands and Wives in Ephesians

"Husbands, love your wives, just as Christ loved the church and gave Himself up for her" (Ephesians 5:25).

Ephesians 5:21 begins a discussion of how wives are to relate to their husbands and vice versa. Wives, God says, are to submit themselves to their husbands in a manner analogous to how they are to submit themselves to Christ. The husband is head of the wife in a manner similar to Christ’s headship over the church. Headship involves preeminence, leadership, and final authority. Headship does not license the husband to be a tyrant or to treat his wife as a slave. As the passage goes on to say, the husband must rule through sacrificial giving, like Christ.

Should a woman always submit herself to her husband? In obedience to God’s command, she should always seek to submit, but there is a qualifier: she is to submit as to the Lord. If her husband demands of her something that is forbidden by Scripture, and she cannot change his mind, then she is to disobey him, remaining faithful to the Lord. It her husband is so un-Christlike as to abuse her physically, she may have to flee for her safety and take refuge elsewhere. (Biblically speaking, assault and battery are the same whether inside or outside of marriage.)

Does such submission imply that women are inferior to men? Not at all. In the Trinity, the Son is subordinate to the Father, and the Spirit to the Father and the Son, yet each is equal to the other. There is a subordination of roles, but no difference in essence. The same is true of husbands and wives.

While it may seem hard to some women to hear that they must submit to their husbands, what God says to men is much harder: They have to love their wives in the same way Christ loved the church. Christ loved us at a time when we hated Him. He loved those who crucified Him. So men never have any excuse not to love their wives.

Moreover, Christ loved the church by being willing to suffer and die for her. The wife is not called to die for her husband, but the husband is called to die for his wife. What that may mean in your marriage, only time will tell. As Christ is to the church, so that husband must be to his wife. He must protect her integrity, present her before God through prayer, nourish and cherish her always, whether he feels like it or not.

Many spouses claim, “I would submit if he loved me properly,” and, “I would love her if she submitted to me.” God does not leave us that option. We are called to obey, regardless of our spouses obedience. Resolve to obey this difficult command.

Wednesday, July 29, 2020

Compliments and Criticisms in Song of Songs

"How beautiful you are, my darling! Oh, how beautiful! Your eyes behind your veil are doves. Your hair is like a flock of goats descending from Mount Gilead" (Song of Songs 4:1).

Several times in the Song of Songs, the husband pays extended compliments to the bride, or vice versa. This praise shows us the importance of building one another up in marriage. It is said that it takes nine compliments to outweigh one criticism, because we are so ready and willing to take up hurts and so suspicious of compliments. If this is so, then our marriages need to be filled with compliments and praise.

James 3:5–10 tells us that the tongue is the most destructive member of the body. With it we can set the whole world of our life on fire. On the other hand, with it we can praise God. The Bible everywhere teaches us that we must continually thank and praise God and not be bitter against Him for what He brings into our lives. The same principle applies in our dealings with other people, especially in marriage. Thanksgiving and praise are the key to a healthy marriage.

One of the most effective self-evaluative exercises you can do is sit down and write out the five most meaningful compliments you have ever received, as well as the five most painful criticisms you have ever received. You will find that your life has largely been shaped by these ten events. You may find that some of the most painful things have come from your spouse.

The negative things we say to one another are the most destructive things in our marriages. They undermine trust, love, and respect more than anything other factor. While this negative communication may manifest itself in other areas, the root problem is the tongue. Cutting down your spouse to other people, sarcastic responses, the “silent treatment”—all these are ways we destroy each other.

On the other hand, the way to build up our marriages is also through the tongue. We are to cherish each other, and what we say and do shows how much we love each other. What we say to each other in marriage creates the environment of trust, intimacy, and love. As we said a few days ago, this means studying your mate. Take time to find something of value in your spouse and compliment him/her on that.

What are some compliments you could give your partner in the following areas: physical, emotional, spiritual, sexual, artistic, cooking, gardening, housekeeping, working with the kids? List other areas of your life, and seek out compliments in those areas as well.

Tuesday, July 28, 2020

Marriage and Sexuality

"Come away, my lover, and be like a gazelle or like a young stag on the spice-laden mountains"
(Song of Songs 8:14).

Sexual problems sometimes cause problems for Christian marriages, and today I want to consider some of the reasons for this. The first is that since the early days of the Christian church, some very influential theologians have frowned upon the pleasure of sexual relations. Augustine, for instance, argued that sex is only permissible when the couple is trying to have children.

In the Bible, though, sex is a pleasure that two married people can engage in. The Song of Songs is, in part, a celebration of the artistry of sexual relations in marriage. The influence of Greek platonic philosophy in the church, however, led to a fear of sex, a celebration of virginity for its own sake, the requirement of clerical celibacy, and a reinterpretation of the Song of Songs.

Christians who have been brought up with the idea that sex is dirty, or is a necessary evil, need to purge their minds and consciences of this evil notion. God ordained sexuality. Used in its proper context, it is for enjoyment as well as for procreation. People are not animals. They desire each other at times other than when the female is fertile. Sex is an expression of the deep intimacy between two people, and it is good.

Many Christians face another problem, however, and that is the problem of impotency or frigidity. The root causes of such problems are fear and guilt. Our modern culture has created in people’s minds the idea that everybody can and should be a sexual athlete. Since most people aren’t, we can become disappointed in our seeming weakness. We need to understand that this is nonsense. Few people are great musicians, and few people are sexual athletes. Sex is an expression of love in marriage; it is not a performance.

The problem of guilt arises from the fact that so many couples have sex before they are married. This is sinful, and no amount of counseling and rationalization will take away the guilt of it. There is a cure, however, and that is for the couple to go together before God and confess that they were wrong in having sexual relations outside of His ordained marriage relationship. Like any sin, this can be forgiven, and the couple will find new freedom in their lovemaking in the future.

God wants us to have happy marriages, and if you have sexual problems in your marriage, you should seek to resolve those problems. If today’s post does not speak to your needs, and you need further help, make an appointment with your minister or with a Bible-believing counselor, and get the help you need.

Monday, July 27, 2020

Knowing One Another

"Adam knew Eve his wife, and she conceived and gave bare to Cain" (Genesis 4:1a)

The Bible uses the verb know to refer to physical relations in marriage. In the Bible, “knowing” speaks to the deepest levels of human intimacy, and for intimacy to be possible, there must be knowledge. We see this happen in courtship as two people get to know each other better and better, becoming more intimate, until they decide to marry. Their knowledge and intimacy is consummated in marriage; but then, sadly, all too often they begin to build small walls to block off that intimacy to some degree.

The fact is that marriage cannot be sustained by feelings alone. Knowing anything requires study. If we want to know God, we must study Him in the Bible. If we keep our Bibles closed, we will lose contact with God, and our relationship with God will become superficial. We will think about God more than we talk to Him. The same is true in marriage. Men and women must study their partners, getting to know them, watching what they do and what they like. Happy marriages do not come about from doing what comes easily or naturally. We must put effort into it. We must study so that we may have intimate knowledge.

If you are going to get to know your spouse, you have to talk. You have to talk about something besides the weather and the kids. You have to get to “second-level communication,” where you talk about your real needs and desires, your goals and dreams. But these are exactly the areas that we tend to close off from one another in marriage because we don’t want to be hurt any worse than we already have been. Yet, we may be very surprised if we begin to talk. We may find that it is not as painful as we feared. We may find that our partner wants many of the same things we do.

If we don’t share our needs and dreams with our partner, and if we don’t seek to meet our partner’s needs and desires, there may well come a time when someone else will. Wife, if your husband does not feel your support in his work, he may be tempted to respond to someone who does give him support. Husband, if you don’t make your wife feel worthwhile and important, she may be tempted by someone else who does.

How good is the communication between you and your spouse? Are there things you don’t share because you are afraid of being hurt? Perhaps you need to take some time and think of ways to develop a pattern of real conversation with your partner. Try playing some games, studying the Bible, or reading a book together this week.

Sunday Sermon, "On Being People of the Towel" (John 13:1-17)



Matthew Dowling, preaching minister at the Plymouth Church of Christ, delivered a sermon message titled "On Being People of the Towel" from John 13:1-17. The July sermon series is "Loving One Another in Contentious Times."

Sunday, July 26, 2020

10 Lesson From a Pandemic: What Christians Can Learn from the COVID-19 Crisis

People have been offering lessons to learn from the start of the coronavirus crisis. They range from social, public health and economic concerns to personal life lessons. With the benefit of hindsight some query how it has been managed. Debate about whether these lessons will be learned is likely to be ongoing. What about the spiritual lessons we ought to take from this crisis? How have we responded and how ought we to have responded? It’s not over yet of course, and so we still need to apply these ten lessons amongst others.

We can learn from those in the past who have reflected on the spiritual lessons we need at such a time. Thomas Brooks wrote a book during the plague year in London called The Privy [Secret] Key to Heaven. In a lengthy introduction he covers twenty special lessons that we need to learn. The following lessons are drawn from Brooks' teaching.

The first ten relate to an application of Micah 6:9. He counsels us to cling close to God in affliction. We must acknowledge God’s sovereign role and voice in it. We must also humble ourselves in response to such an event and engage in sincere repentance. We will look at the last ten in this updated excerpt.

1. Do Not Be Discouraged in Affliction

Do not be discouraged under the rod of affliction (Jeremiah 27:13; 2 Samuel 24:10,17; Hebrews 12:5) because:

  • it is a rod in a Father’s hand
  • God will do much good by the rod
  • you could not have been without the rod

This affliction is not according to the greatness of God’s anger, nor according to the greatness of His power, nor according to the strictness of his justice, nor according to the demerits of your sins, nor according to the malicious desires of Satan. It is not according to the designs, plots, and contrivances of wicked and unreasonable men. It is not according to the extensiveness of your fears—for you have feared worse things than you feel. Nor is it according to that sharp rod which has been upon the primitive saints, nor according to that sharp rod which many thousands of the precious sons and daughters of Zion are under in other parts of the world. Therefore do not faint under the rod, do not be discouraged under the rod.

By fainting under the rod, you will gratify Satan, reproach religion and render yourselves unable to serve. You will make work for future repentance. Do not therefore faint under the rod. 

2. Wait for God’s Deliverance from Affliction

You must be patient and quiet under the rod of affliction until the Lord will either give you a gracious, or a glorious, deliverance from it (2 Chronicles 32:25-26; Leviticus 26:40-42; Micah 7:9; Lamentations 3:30). What is the rod and the raging pestilence compared to the horrors of conscience and  flames of hell, or everlasting separation from the presence of the Lord, and from the glory of his power (2 Thessalonians 1:8-9)? Put your mouths in the dust therefore, and be silent before the Lord.  

3. Glorify God in Affliction

Fully justify the Lord and think and well of Him under the rod of affliction. Study these Scriptures (Psalm 119:75,137; Nehemiah 9:33; Ezra 9:13; Lamentations 1:3,5,7-8,10; Lamentations 4:15,18; Daniel 9:12,14; 2 Kings 20:16-19; Jeremiah 12:1-2; Psalm 119:17-22; Psalm 22:1-3; Psalm 97:2).

4. Personal Reformation in Affliction

When the rod smarts, and the pestilence rages—God expects that everyone should repent and turn from the evil of their doings (2 Chronicles 7:13-14). This verse is saying “I will remove the judgments that are on the land, and I will confer on my reforming people all those favours and blessings that they need.” Study these Scriptures, (Ezra 10:14,19; 2 Chronicles 30:8-9; and 2 Chronicles 29:8,10,15-16).

5. Find Refuge in God in Affliction

Make God your habitation, shelter, and refuge. Ponder these Scriptures seriously, (Psalm 91:2,9-10; Psalm 90:1; Psalm 71:3; Psalm 57:1). Those who dwell in God under the shadow of the Almighty lodge their souls in the bosom of eternal loves every day. They dwell most safely, most securely and most nobly.

6. Fear God in Affliction

Make God the great object of your fear (see Psalm 119:119-120; Isaiah 8:7-8,13-14).  When the judgments of God are either threatened or carried out, feared or felt—it greatly concerns us to lift up God as the main object of our fear. We should fear the hand which uses the rod more than the rod itself (Job 13:11; Jeremiah 36:24). When God takes up the rod, it concerns us greatly to fear before Him with a child-like,  reverential fear. This is a fear that fortifies the heart against sin. It is a fear which fits the soul for duty, it draws and even drives the soul to duty. 

7. Find God’s Presence in Affliction

Expect God’s unique presence with you and protection over you. Study these Scriptures, (Isaiah 43:2; Daniel 3:24-25; Genesis 39:39-40; Psalm 23:4-5; Psalm 91; Isaiah 63:9; Isaiah 26:20-21; Ezekiel 9:4,6). God is above His people and beneath them (Deuteronomy 33:25-27). He is under them and over them (Song 2:6). He is before them and behind them (Isaiah 52:12 and Isaiah 58:8). He is on the right hand of His people, and on the left hand of His people (Psalm 16:8; Psalm 121:5; Psalm 118:15-16; Exodus 14:22,29). God is round about His people, (Psalm 34:7; Psalm 125:2). God is in the midst of His people (Zechariah 2:5; Psalm 46:5; Psalm 12:6). O the safety and security of the poor people of God.  

8. Exercise Grace Daily in Affliction

Live every day in fresh, excellent, and frequent exercise of grace. Study these Scriptures, (Psalm 91:2-4; Jeremiah 39:17-18; Micah 7:7-9; Psalm 40:1-2; Habakkuk 2:1-4; Jeremiah 30:21). The person who lives in daily exercising grace lives every day in heaven on this side of heaven, whatever affliction they may experience.

9. Pray More in Affliction

Stir up your hearts to seek the Lord in extraordinary ways: namely, by fasting and prayer. Study these Scriptures, (Numbers 16:46-50; Psalm 106:23,29-30; Isaiah 22:2-5,12-13; Jonah 3:5-10; 2 Chronicles 12:2-7; 1 Kings 21:21-29; Joel 2:12-17).

10. Prepare for Death Because of Affliction

You are to learn by the raging pestilence or rod to prepare for death. This means to be in actual readiness to die. Every ache, every pain, every disease—is one of death’s warnings. There is not a headache,  toothache, fever, pain, fall, wrench or plague-sore which is not a divine warning to man to prepare to die. It is a solemn thing to die, we need therefore to prepare to die. It is a work to be done once only and so we need to prepare to do it well.

We listen to sermons often, pray often, read often, and meditate often in this world. We eat and drink often and what is worst, we sin often. Yet we must die only once (Job 14:14; Hebrews 9:27). Death will prove all our graces, experiences, evidences, comforts, attainments and enjoyments. We need to prepare to die therefore. There is nothing more certain than death but there is nothing more uncertain than the time, place, and manner in which we will die.

Preparing to die does not make us die sooner but rather much easier and better. Unless we prepare to die, all other preparations will do us no good. Death is a change, a great change; it is the last change until the resurrection. It is lasting, indeed it is an everlasting change; for it puts a man into an eternal condition of happiness or misery. It is a universal change; all people must pass under this flaming sword. It highly concerns us therefore to prepare for death.

Conclusion

After outlining these lessons that we should learn, Brooks expresses a desire for his readers. It is our souls may experience such a fresh, excellent, full, and constant operation from the Holy Spirit that will enable us to benefit from the lessons.  This is what we need and why earnest prayer is so critical at this time.

Friday, July 24, 2020

The PreacherCast (Ep. 6: Inspiration of the Bible)



In episode 6 of The PreacherCast, I discuss the doctrine of the inspiration of the Bible and survey the week's news, including comments on public education and the anarchy happening in American cities right now. Come for the theology, stay for the music!

Thursday, July 23, 2020

The PreacherCast (Ep. 5: Special Revelation)



In episode 5 of The PreacherCast, host Matthew Dowling discussed special revelation. Come for the theology, stay for the music!

What is Christian Marriage?

"For this reason a man will leave his father and mother and be united with his wife" (Ephesians 5:31a).

Ephesians 5 brings us to Paul’s advice to husbands and wives regarding life in the unity of marriage. With this in mind, we are now going to take six days to consider the biblical doctrine of marriage.

In Genesis 2:18, we find to our surprise that God says something in His creation is not good. In Genesis 1 everything was good, but Genesis 2 takes us back into the middle of the sixth day, and we find that it is “not good” for the man to be alone. God ordained marriage between man and woman to remedy this situation. We notice that neither animals nor another man were given to Adam as the suitable helper, and we notice that Adam is to “cleave” to his wife (Genesis 2:24). Thus, monogamous heterosexual marriage was what God ordained in the beginning.

It became common during the late 1960s and the 1970s for couples to write their own wedding vows. Sometimes these were well done, and sometimes not so well done, but they were always vows. Usually the couples at least imitated the traditional wedding vows of the church, and in recent years we have seen couples returning to the more traditional vows because of their great dignity and beauty.

Marriage is a covenant, a vow. In the Bible, covenants are never private. It is one thing for a young man to whisper promises to a young woman in a private romantic setting; it is quite another to pledge a vow publicly in front of witnesses. The public nature of the covenant forces the couple to face the full responsibility of marriage.

We need for our marriages to be public, because marriage is one of the most dangerous institutions in human life. A husband and wife can hurt each other more than anyone else can because they are more vulnerable to each other than they are to anyone else. We need a strong commitment to keep our marriages going sometimes, and the public nature of the marriage vow, together with the expectations of society around us, helps us through these rough times.

But primarily, the public covenant of marriage is needed because, as we have seen, marriage is ordained by God. It is God who joined Adam and Eve together, and it is God who performs the marriage of every Christian couple.

Bringing God into the picture at the beginning will serve as a reminder to us when we have rough times that it is God who creates, sustains, and also heals marriage. If you have never asked God into your marriage, do so now. If you are having trouble, ask Him to help you and show you the way.

Wednesday, July 22, 2020

The Law and the Christian (Eph. 4:29-5:21)

"For of this you can be sure: No immoral, impure, or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God" (Ephesians 5:5)

Paul has been discussing the implications of our unity in Christ. We are to live charitably and in harmony with one another. It is interesting to see that when he lays out the implications of this truth, Paul seems to use as his guideline the Ten Commandments. Note how many of the Ten Commandments we can discern in Ephesians 4:25–6:9.

“Therefore each of you must put off falsehood and speak truthfully” (4:25). Here is the nineth commandment: “Thou shalt not bear false witness against thy neighbor.”

“He who has been stealing must steal no longer” (4:28). This is the eighth commandment. Paul says that the former thief must work and earn money to be given as charity to others, transforming his former way of life.

“Get rid of all bitterness, rage, and anger” (4:31) refers to the sixth commandment, for Jesus said that unrighteous anger in the heart is a kind of murder. Here again, Paul says to transform anger by making an effort to be kind and forgiving.

“But among you there must not be even a hint of sexual immorality” (5:3), referring to the seventh commandment. Paul says that thanksgiving will keep our minds on God and off our neighbor’s spouse.

Paul’s statement that no greedy (covetous) person will enter the kingdom (5:5) refers to the tenth commandment.

Paul summarizes his exhortation to follow the law of God by saying that believers are children of light who should have nothing to do with the works of darkness, but rather should expose them, so that men will be forced to come to grips with their sin and perhaps may convert to Christ (Ephesians 5:8–14).

The first four commandments, concerning worship of God, seem to be alluded to in Ephesians 5:15–20. Notice the reference to making good use of time (fourth commandment), to worship (first and second), and to the name of the Lord (third).

Finally, Paul tells us to submit to one another, honoring those in authority or in subjection to us in various spheres of life (Ephesians 5:22–6:9). This discussion concerns the fifth commandment.

When God called out Israel and created them as a nation around Himself, He gave them the Ten Commandments. These laws were designed to help them live in community. They haven’t changed. Today consider how each of the commandments here is designed for the building up of believers’ unity in Christ.

Tuesday, July 21, 2020

Life in Community (Ephesians 4:17-28)

"Each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one body" (Ephesians 4:25)

Moralism is the heresy that reduces the principles of God’s law to mere dos and don’ts. “Do this and don’t do that,” says the moralist. Why? “Because this is right and that is wrong.” The moralist takes God and the kingdom out of the picture and encourages people to think that they can be good on their own terms.

God’s law is never given in such a moralistic context. God always gives His law in a context of redemption and grace. Even in the beginning we read concerning Adam and Eve that “God blessed them” before He told them what He wanted them to do (Genesis 1:28). God redeemed Israel from Egypt and told them that He wanted them to obey Him out of gratitude and out of a concern for their neighbors. “You know what it is like to be a slave,” He said repeatedly in the Law, “so your heart should go out to the oppressed and you should defend the poor and punish the wicked.”

Paul, in Ephesians 4:25 and following, gives moral exhortations to the church, but his exhortations are all based on what it means to live in community with other people in union with Christ. We want to see God’s palace-temple built on earth, and in order for that to happen, we must live righteously with each other.

The first thing Paul says (Ephesians 4:25) is that we should never lie or deceive one another, precisely because we are members of one body. Perhaps we would never willingly trick a fellow believer, but we might be tempted to tell a “white lie” to protect him from some unpleasant truth. But if we are one body in Christ, how can we hide the truth from him? It is as if we were deceiving our own selves and letting ourselves continue on foolishly believing something that is not true. Better to help him face the truth, just as we ourselves need to face unpleasant truths.

Similarly, Paul says that it is all right to be angry, for God is angry with sin, and many things in this life call for anger. But, he says, don’t let the sun go down on your anger. In your evening devotions, turn the situation over to God and let Him be angry for you. The reason for this is that human anger too easily turns to sin and gives the devil a foothold in our lives (Ephesians 4:26–27).

It is because of God’s grace that He so often gives a reason for His commands. While we should seek to do likewise, trust that God’s commands work for His glory and our good whether we understand them or not. Do not wait for understanding before you obey.

Monday, July 20, 2020

Critical Theory: A Disastrous, Unbiblical Worldview



You've probably heard the terms "intersectionality," "cis-gender", "white privilege," "white fragility," "heteronormativity," and "antiracism." But you may not be familiar with the social philosophy from which these terms are derived: critical theory. In reality, these words and concepts have been working their way through academia for decades, perpetuated by disciplines such as Post-Colonial Studies, Queer Theory, Critical Pedagogy, Whiteness Studies, and Critical Race Theory, among others. These fields can be placed within the larger discipline of “critical theory,” an ideology more popularly known as “cultural Marxism," a problematic worldview which comes loaded with problems and is largely incompatible with orthodox Christianity. In the following interview, Christian apologist and theoretical chemist Dr. Neil Shenvi joins Allie Stuckey to break down the complexities of critical theory and the ways it's destroying cultural dialogue and even infiltrating evangelical churches.

Growing Up in Christ (Ephesians 4:11-16)

"Then we will not longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming" (Ephesians 4:14).

Paul has made the point that the ascended Christ takes from His spoil of humanity and transforms some people into special gifts to help build His kingdom on earth. Elsewhere Paul makes it clear that each of us is a gift to the church, but here in Ephesians 4:11–13 he focuses on those who are to be leaders in the community of the faithful. They are gifts given to the church to prepare all of us for service, so that the church may be built up as a glorious palace for the King.

Because the church is one, united in Christ, there is a corporate aspect to the growth of the church. Paul says that “we all” are to reach unity in the faith, and “we all” are to become mature. When this happens, “we” will no longer be infants, tossed to and fro by waves of silly false doctrines. But this maturation is a process that takes place over a long span of time.

In the life of the individual believer there is to be a growth toward maturity. This cannot happen if we are rebellious against the authorities God has placed in the church. American Christians in particular seem to be individualistic and rebellious against authority, especially in the church, but God tells us in Hebrews 13:17, “Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden.”

There is no such thing as solo Christianity. It is a sin not to be covenanted as a member of a particular church. It is a sin not to be in submission to God’s appointed overseers. If we are to grow and not remain unstable infants, we must be under the leadership of those God has given for this purpose.

More generally, however, whole local churches also grow in maturity (“we all”). Whole communities mature and increase in the riches of wisdom, moving away from unstable preoccupations with emotional experiences and developing an appreciation for the deeper aspects of the truth of God. Similarly, the entire Christian church on earth is maturing throughout history and will continue to mature until she is fit for her Lord.

Perhaps you have some maturity as a Christian. Perhaps the immaturity of some people bothers you, and you might feel they hinder the church. This may be true, but because we are one body we must stick together. Review Ephesians 4:1–6 in the light of today’s lesson and make application to your life.

Sunday Sermon, "Why We Must Love One Another" (1 John 4:7-12)



Matthew Dowling, preaching minister at the Plymouth Church of Christ, delivered a sermon message titled "Why We Must Love One Another" from 1 John 4:7-12. The July sermon series is "Loving One Another in Contentious Times."

Sunday, July 19, 2020

The Authority and Inerrancy of Scripture

The authority and inerrancy of Holy Scripture are the bedrock upon which true Christianity stands. We depend upon Scripture’s witness for all that we hold true concerning God, man, and the way of salvation in Christ. The great events of redemptive history, such as the incarnation of the Son of God in the person of Jesus Christ, His atoning death, His glorious resurrection, and His ascension into heaven, are recorded only in Scripture. If the witness of Scripture is not reliable and compelling, then we have no basis for our faith and nothing to command our obedience.

Scripture has authority because it is the Word of God. God is first revealed as the Creator who speaks with compelling authority to call creation into being out of nothing (Gen. 1). That creative word was executed by the Holy Spirit, who secured the result intended by the words that were spoken. From that time until Christ came, God continued to speak through His servants, the prophets. In the person of His Son, God has spoken His final word, offering grace, forgiveness, and eternal life to all who believe in Christ (Heb. 1:1–3).

Moved by the testimony of the Holy Spirit, Christians confess that God’s Word is true and trustworthy in all that it affirms. If the basic tenets of our faith are challenged by anyone, our reply must be, “Thus saith the LORD.” This is equally so whether it concerns what man is to believe concerning God or what duty God requires of man. As a rule or authority for faith and life, Scripture has no equal or rival, but stands alone and supreme.

This authority extends equally to all sixty-six books of Scripture. Though revealed “at sundry times and in diverse manners” (Heb. 1:1) and mediated through an astonishing array of human writers, “all Scripture is given by inspiration of God” (2 Tim. 3:16). It comes forth from God as breath proceeds from the body. Scripture is the product of one divine mind and speaks with one divine voice: “Prophecy of old came not by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21).

The authority of Scripture implies its inerrancy. As the Word of “God that cannot lie” (Titus 1:2), it cannot err or stray from the path of truth: “Thy word is true from the beginning” (Ps. 119:160). Such was the faith of the church of the Old Testament, and zealous care was taken by her scribes to preserve every word and letter of the text of Scripture. Christ Himself confessed, “Thy word is truth” (John 17:17).

A vain attempt has been made to distinguish inerrancy from infallibility by those who wish to maintain the authority of Scripture while granting the claim of unbelieving scholars that Scripture contains many errors by the writers of the books and those who transmitted the text. This attempt fails because the two words are synonymous, and because if the Bible errs at any point, it may err at every point and cannot be trusted.

While affirming the infallibility and inerrancy of the Holy Scriptures, we do not attribute either quality to mere human beings whose task it is to read, translate, or expound them. There is no office in the church high enough to confer infallibility on the man who holds it. There is no degree of learning in the languages of Scripture and the history of their interpretation sufficient to ensure inerrancy on the part of the church’s Bible scholars and teachers, much less their secular counterparts. No translation of the Hebrew and Greek Scriptures is absolutely perfect as a representation of the inspired Word of God; none is so good that it cannot be improved. Because our understanding is limited in so many ways, reading and interpreting the Bible must be an enterprise of faith. We must trust in Christ as our Chief Prophet to open our eyes to the wondrous things taught in Scripture and to lead us to a right understanding and faithful application of them.

Preparing Our Hearts to Worship God

Many unusual additional physical factors are needed to make socially distanced worship work. It’s essential for controlling the spread of the virus. And it requires a lot of preparation. But we also need to focus on preparing our hearts in the midst of this and any other potential distractions that clamour for our attention. Anything that is important requires preparation, much more so in spiritual things. 

As Jeremiah Burroughs put it: “Make preparation for holy duties and you shall have success in holy duties.” What can we focus on to help prepare our hearts?

The Westminster Assembly described the way in which a service of worship should take place following biblical patterns. But one important phrase that we might miss in their "Directory for Public Worship" is that the congregation should come to church “having before prepared their hearts.” Let our concerns with whatever we think is lacking in public worship begin by addressing this question, how have we prepared our own hearts?

Jeremiah was one of the members of the Westminster Assembly. The quotation above is from a sermon he preached on Leviticus 10:3 about the importance of preparing for worship.

He points out that the worship of God is the greatest thing we do in this world. Our hearts are also naturally unprepared for this activity. How then do we prepare our hearts for worship? His guidance is practical:

  • Engage your heart with the greatness of who God is
  • Withdraw your heart from every sinful way
  • Disentangle your heart from the things of the world  
  • Watch over your heart and pray for help
  • Have your heart in tune, with all graces ready to be exercised

David Dickson mentions similar things in expounding the second part of Psalm 57. Perhaps during this crisis our thoughts have been drawn to Psalm 57:1-2, seeking refuge in God until these calamities have passed over. In the second part of the psalm David engages in thanksgiving and we need this spirit also. 

Verse 7 begins the thanksgiving: “My heart is fixed, O God, my heart is fixed: I will sing and give praise”. It shows how when our heart is fixed or prepared we are able to truly praise and worship God. This updated extract from David Dickson focuses on this theme in relation to these verses.

1. MEDITATING ON GOD’S FAVOR PREPARES OUR HEART FOR WORSHIP

Renewed sense of God’s favor, and fresh experience of His mercy towards His children, and of His justice against His and their enemies, greatly refreshes, quietens, and settles the hearts of His people. It confirms their faith; “My heart is fixed”.

2. THANKFULNESS TO GOD PREPARES OUR HEART FOR WORSHIP

One aspect of our thanksgiving to God is to acknowledge the fruit of His gracious working for us. This is especially when it is felt on our spirits and whenever our hearts are cheered up by him after any sorrowful trial. “My heart is fixed, O God, my heart is fixed”.

3. PREPARATION PREPARES OUR HEART FOR WORSHIP

It is necessary to expend labor on the heart, that it may be fitted and prepared, fixed and inclined for God’s worship. This is especially true for the work of praise to which we are naturally most sluggish and disinclined. If we labour to prepare our heart, the work of praise will proceed more cheerfully: “My heart is fixed, I will sing and give praise”.

4. CONCERN FOR OTHERS PREPARES OUR HEART FOR WORSHIP

We show the extent to which we consider the praise of God seriously when (according to our place) we strive to make others know God also in the way that we know Him. David says that he will praise God “among the people” (v9).

5. MEDITATING ON COVENANT MERCY PREPARES OUR HEART FOR WORSHIP

The goodness of God is the basis of the joy of the saints and their sweetest songs. His goodness has decreed and promised the mercies they receive. The faithfulness of God accomplishes His gracious purpose and promises to them. David says that God’s mercy and truth are great.

It is impossible to comprehend the greatness of God’s mercy and truth. They reach so far that our sight cannot surpass them. God’s mercy is “great unto the heavens” where mortal eyes cannot come to see what is there. His truth reaches to “the clouds”, through which our eye cannot pierce.

6. MEDITATING ON GOD’S GLORY PREPARES OUR HEART FOR WORSHIP

David acknowledges that the excellency of the glory of God transcends his reach and capacity. He can follow it no further than by desiring the Lord to glorify Himself. Since the Lord’s glory is greater than heaven or earth can contain only God himself can manifest His own glory. When we have said all that we can to glorify God, our duty is to implore Him to glorify Himself. He can make it apparent to all that His glory is greater than heaven or earth can contain. His glory is “above the heavens” and “above all the earth”.

Saturday, July 18, 2020

Peace with God: Salvation in Ephesians

Christ not only brings peace, but “He Himself is our peace” (2:14). Peace has special prominence in Ephesians. Paul knew the bitter enmity between Jews and Gentiles, but he knew also that “through the blood of Christ” those “who once were far away have been brought near” (Ephesians 2:13). The law was of critical importance for Jews: It was divinely given and meant that those who lived by it were saved, while nobody else could possibly know the blessing of God. The law for them was central to salvation and it set them apart from everyone else.

But Christ has abolished “in His flesh the law with its commandments and regulations” (2:15). Since the law is not God’s way of bringing salvation, and since Christ has brought salvation to both Jew and Gentile, He has created “in Himself one new man out of the two, thus making peace” (2:15). The Cross means reconciliation and thus the bringing of peace to those far off and those who were near (2:17).

Paul emphasizes the truth, that salvation is God’s gift, not a reward for merit. He starts Ephesians with an expression of praise to God, who has given us “every spiritual blessing in Christ” (1:3). He then goes on to say that God “chose us” in Christ before Creation (1:4) and that in love “He predestined us to be adopted as His sons through Jesus Christ” (1:5). He proceeds to refer to grace, a term he uses twelve times in this short epistle. The word points to a gift which the giver is not bound to give—it signifies a good gift freely given, definitely not a reward for merit.

Paul brings this out by piling one expression on another to show the wonder of God’s free salvation: It is “by grace”; “you have been saved” (not “you saved yourselves”); it is “through faith”; it is “not from yourselves”; it is “the gift of God”; it is “not by works”; this is “so that no one can boast”; the saved are “God’s workmanship”; they are “created in Christ Jesus to do good works”; and those good works “God prepared in advance” (2:8–10). Paul is emphasizing strongly the truth that the whole of salvation, from first to last, is the gift of God, the outworking of His grace.

Not only does grace point to God’s great plan for bringing salvation to multitudes of sinners, but grace is given “to each one of us” (4:7). In our wonder at the amazing grace that spreads so far, we should not overlook the importance of the grace that is extended to the lowliest of God’s children.

Mystery

Six times in Ephesians Paul uses the word mystery (1:9; 3:3, 4, 9; 5:32; 6:19); no other New Testament book has it so often. The word does not mean something difficult to discover but something impossible to discover. But as Paul uses it, there is the further thought that what we cannot find, God has now made known. Especially does this refer to the Gospel (6:19). Who could possibly have worked it out that our eternal salvation does not depend on our good lives, or our worship, or our prayers, or anything that we do? Who could have worked it out that our salvation comes about because the Son of God came to earth and died on a cross to put away our sins? But that is what God has done for us, and Paul ceaselessly exults in this “mystery.”

Love

Love rings through Ephesians (only 1 Corinthians and 1 John have the noun more). The love of God underlies and brings about salvation (1:4–5; 2:4; 3:18–19). For Paul it is very important that we understand that God does not simply tolerate His chosen sinners. Although He hates their sinfulness, He loves them. He loves His own with a deep and holy love, the love we see on Calvary. Paul prays that his correspondents may “have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ” (3:18).

And God’s love is creative. It awakens love in those for whom Christ died. So Paul is insistent that those saved in Christ must be loving people. They are “rooted and established in love” (3:17); they bear with one another “in love” (4:2); the whole Christian body “grows and builds itself up in love” (4:16).

New Life In Christ

The life Christians live is distinctive. Paul prays that “the eyes of your heart may be enlightened” (1:18) and speaks of “His incomparably great power for us who believe” (1:19). Believers are no longer dead in sins but “alive with Christ” (2:5). They are to live lives worthy of their call (4:1). They must put on the armor God provides them (6:11–17). They live “as children of light” (5:8).

Friday, July 17, 2020

The Victory Parade of History

"This is why it says, “When He ascended on high, He led captives in His train and gave gifts to men”
(Ephesians 4:8).

The ascension of Jesus Christ is not simply an interesting aspect of things that happened after His resurrection. Rather, the Ascension shows us the triumph of our Lord and the establishment of His kingdom.

When Jesus ascended, He went into the sky until He was received by a cloud (Acts 1:9). The cloud referred to here is the glory cloud of the Lord, which appeared from time to time in the Old Testament. That cloud consists of billions of angels arrayed around the throne of God, and is pictured as God’s chariot in Ezekiel 1. When Jesus ascended, He mounted that chariot as King and began a great victory parade that will continue for the rest of human history.

The victorious King leads His captives in His train. After the great battle of Megiddo, Deborah, in Judges 5:12, tells Barak: “Take captive your captives, O son of Abinoam!” Barak is a picture of Christ, because he is the anointed messiah of the people at this point in history, and he leads the captives in the victory procession.

In Psalm 68:18, David uses the same imagery and applies it to the Lord. He says that when the Lord went forth to war, kings and armies fled in haste, and in the camps men divided the plunder (Psalm 68:12). He says that God’s glory chariot consists of “tens of thousands and thousands of thousands” (v. 17). Then he says, “The Lord has come from Sinai into His sanctuary. When You ascended on high, You led captives in Your train; You received gifts from men, even from the rebellious—that you, O LORD God, might dwell there” (v. 18). In other words, when the Lord ascended to His throne after the battle, He took the spoil and used it to build Himself a house.

Paul is making the same point in Ephesians. Christ has ascended to heaven, and from A.D. 30 on, He has been collecting the spoil from the whole world. He is building a new house out of that spoil. David says that the Lord “received” gifts from men, while Paul says that Jesus “gave” gifts to men. The spoil collected by the victorious King is given to His people. According to Ephesians 4:11–13, the spoil consists of people, transformed by grace, and given back to the church as gifts.

Do you see yourself as a captive, joyfully marching in Christ’s victory procession? Do you see yourself as a spoil of His holy war, yourself and others in your church as gifts that God has taken from His spoil, refined and purified, and placed in His palace? In what ways does today’s lesson change how you think about yourself and others?

Thursday, July 16, 2020

Living in Unity and Harmony

"Be completely humble and gentle; be patient, bearing with one another in love" (Ephesians 4:2)

Paul has made the point that all believers are one in Christ, both Jew and Gentile. He has also made the point in Ephesians 3 that his particular calling and glory is to call Gentiles into this new unity with Christ. Now he addresses the church and tells her how to act in terms of this reality.

He reminds them in Ephesians 4:1 that they have been called by God to a new walk, a walk characterized by riches of wisdom and insight. Then he tells them what this walk practically will be like. First, they must walk in humility. Just as Christ was willing to be humiliated, to suffer shame and disgrace before the eyes of men, so they must be willing to be abused by others. And this means they must be willing to put up with personal injustices against them within the church for the sake of the unity of the body. This is hard to do, but if we are going to see God’s new temple built in this world, we shall have to do it.

Second, he tells them that they must be completely gentle. The heart of the unconverted man is filled with anger against God, and thus anger and cruelty against the images of God (other people). The believer must be filled with gentleness toward others, and again this must manifest itself first in the church. In the church, the nursery of the kingdom, we learn the fundamental principles of the new life that we are to manifest in the world.

Third, he tells them that they must be patient and bear with one another in love. He has already mentioned three times the great love of God, which caused Him to be patient with us and to send His son to die for us (Ephesians 1:1–4, 2:4, 3:19). Now we are to manifest this same love toward one another.

The closer we are to someone, the more easy it is for that person to get under our skin. A wife can irritate her husband quicker than anybody else can, and a brother can vex his sister more than anyone else. In the church, where all are brothers and sisters, there is often a great deal of friction. Paul says that we must concentrate on patience and forbearance, expressing the unity that is ours in Christ.

Be honest and admit that people near to you often make you angry. Think of some recent cases and understand that these are trials God has sent to help you grow in patience, love, gentleness, and humility. Pray for those people by name. Transform those irritations into love and kindness.

Wednesday, July 15, 2020

The House of God (Ephesians 2:11-3:13)

"Built on the foundation of the apostles and prophets, with Christ Jesus Himself as the chief cornerstone" (Ephesians 2:20)

Having discussed the fact that all new covenant believers are united to Jesus Christ and are positioned at the right hand of the Father, Paul turns to one of the prevailing concerns of New Testament theology: the relationship of Jew and Gentile (Ephesians 2:11–22). In the old covenant period, God called Abraham and the Hebrew people to serve Him as priests to the other nations. The rite of circumcision was given to mark the Israelites, later called Jews, for this task. They were closer to God than other people, though they also were kept at a distance, not being allowed to enter the tabernacle and the temple. Only the Aaronic priests might enter those holy places, and only the high priest might enter the Holy of Holies, and he was only allowed in once a year.

Now all believers, being in Christ, have even greater access to God. Clearly, the distinction between Jew and Gentile must evaporate in the new covenant. No longer are some people nearer than others. Paul says that Gentiles were “without hope and without God in the world” (Ephesians 2:12). In fact, God-fearing Gentiles were not without hope and had access to God, even without being circumcised. But for the most part, and in essence, what Paul writes here was the case: the Gentiles were separated from God.

Paul writes that the new covenant church is the new temple and tabernacle, the new house of God. Unlike the old ones, from which both Jew and Gentile were excluded (except for the priests), in the new temple all are present as building blocks. The foundation of this new temple is the prophets of the Old Testament and the apostles of the New, with Jesus as chief cornerstone. The cornerstone is put down first to establish the location of the building. By its shape it establishes the line of its length and breadth. By its size, the cornerstone establishes the size of the building as well.

But the foundation in general consists of the writings of the prophets and apostles—in other words, the Bible. The liberals who treat the Bible as uninspired and seek to tear up the books into various “sources” are undermining the very foundation of the church.

In construction, the foundation is usually concealed or at least not easily noticed. But if the foundation is not properly established, the entire structure is compromised. In Matthew 5:17–18, Jesus affirmed the Scriptures as a sure foundation. Do likewise and reaffirm your confidence in God’s Word, its trustworthiness and strength.

Tuesday, July 14, 2020

The Purpose of New Life (Ephesians 2:1-10)

"But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved" (Ephesians 2:4–5)

As we begin the second chapter of Ephesians, we find Paul contrasting two kinds of life. Our former life, he says, consisted of a walk down a path to destruction. In fact, he says, this “life” was really a form of death. Though we seemed to be alive, we were really dead in sins and transgressions. We followed the desires of our sinful natures, and were under God’s wrathful sentence of eternal death.
But, he says, now God has given us another kind of life. We have been made alive in and with Jesus Christ. We are united to His death and resurrection, and we now live lives characterized by the power of His resurrection.

In the Bible, life is associated with strength and power. To have true life is to have the ability to do what needs to be done, to effect changes, to serve the living God. One of the paradoxes of history is that the unbeliever seems to have much power and strength, though he is really dead, while the believer often seems to live in weakness and suffering, though he is really alive and powerful (2 Corinthians 12:9). Our new life is, in a sense, hidden in Christ. What is the nature of this hidden life? The next verses in Ephesians tell us.

God gives us this life that we may use it to serve Him. In fact, not only have we been resurrected with Christ, we have also been taken up into heaven with Him and are seated with Him next to the father (Ephesians 2:6). It is impossible to get any closer to the Father than Jesus is, and in union with Him, that’s how close we are!

Practically speaking, this means that through prayer we have access to the throne of God, and from this heavenly position we have the ability to control history. That is, God graciously seeks our counsel, and we give it; and if He decides we are right, He acts as we suggest. Of course, ultimately God knows all that will happen and is fully in control, but He chooses to make us junior partners with Him. The new life we have been given, thus, is closely related to prayer and our work of secretly ruling and changing the world behind the scenes.

Today’s lesson again focuses on prayer. Look at Ephesians 1:15–23, which I am not covering in these daily lessons. Notice the great things said about Jesus in this paragraph (1:20–21), which are applied to us (2:6–7). Read this paragraph and use it as a prayer guide today.

Monday, July 13, 2020

Sunday Sermon, "The Old New Commandment" (1 John 2:7-11)



Looking for Biblical encouragement to love others this week? Yesterday, I delivered a sermon message titled "The Old New Commandment" from 1 John 2:7-11. The July sermon series is "Loving One Another in Contentious Times."

The Mystery of God

"And He made known to us the mystery of His will according to His good pleasure, which He purposed in Christ" (Ephesians 1:9)

Paul continues with his long sentence, after he has told us to praise God for His electing grace, by saying that this grace was freely given to us by God through Jesus Christ. It is through Jesus Christ, he says, that we have redemption. The idea of redemption is this: We were sold, so to speak, into slavery because of our sin. Jesus has saved, redeemed us from that slavery by breaking the hold of sin. He has destroyed the "pharaoh" of sin, and thus released us from bondage. This is our redemption.

Redemption, however, is not an end in itself. God’s purpose is not just to save us from sin, but to fit us as His army to rule His world according to His Word. To that end, says Paul, He has lavished on us all kinds of riches, and these riches consist mainly of wisdom and understanding (Ephesians 1:8). By giving us wisdom and insight, God fits us to conquer in His name and rule for His glory.

A Christian has had the violence and cruelty taken out of his or her heart, at least to a great degree, by the indwelling of the Holy Spirit. Thus, Christians are in the best position to rule with charity and kindness, as well as fairness and justice. Also, Christians respect the Word of God, which gives wisdom and insight for ruling. God wants His people to rule His world.

Paul says that this knowledge and understanding consists of God’s revealing to us the “mystery.” In systematic theology, a mystery is something God understands but we don’t. We really don’t understand how God can be three in person and one in essence at the same time, but God certainly understands this. In the Bible, however, the term mystery is used differently. It refers to information God concealed during the old covenant period, but which is now revealed to the church.

Now that Christ has finished His work, the mystery is revealed. In other words, the Bible is now completed, and we now have access to all that God intends to say. We have access to His top secret documents, so that we understand His plan and the secrets of how the world really works. With this knowledge we can serve Him by extending His kingdom through proclamation, charity, and prevailing prayer.

Curiosity is natural in humans. God’s grace is evident in His willingness to reveal so much of His plan and His nature to His children. Thank Him today for that grace and purpose to be satisfied with what He has revealed, rather than frustrated by mysteries which remain.

Sunday, July 12, 2020

What Does Our Conscience Owe to Government?

Usually, questions about the authority of civil government concerning the church or the individual believer are rather theoretical. In recent months, however, they have become intensely practical for Christians in America. We are thankful for the role of government in upholding the good of society. How far, however, does government authority concerning preserving health, security and order extend? How far can they restrict the church and its worship? Is there a way through such dilemmas that keeps our conscience clear? A spectrum of opinion exists, but we need to bring back such questions (intricate as they are) to biblical principle. Our reasoning should come from Scripture rather than the consequences that we anticipate from any particular course of action. We must respect the authority of civil government, but we cannot outsource our conscience to them blindly.

Romans 13:5 is a key verse dealing with conscience and civil government. Paul draws certain conclusions from the reasons given in the preceding verses. He argues that we must be subject to our lawful governing authorities, it is not something optional for us. It is necessary for two reasons: “for wrath” and “for conscience sake”. We must be subject otherwise we expose ourselves to “wrath”, i.e. just punishment by the government. But we must also be subject “for conscience sake” that is, out of conscience to the command of God. Otherwise, we will wound our conscience and expose ourselves to its just condemnation against us. The Scottish Presbyterian John Brown of Wamphray shows how it is possible to maintain high respect for civil government while keeping our conscience clear.

1. CONSCIENCE MUST RESPECT CIVIL GOVERNMENT

Being subject to civil government is not left up to private citizens as something indifferent. They must “be subject”. They must obey the lawful commands of authority. If the commands of authority are such that they cannot obey in conscience, they must then subject themselves to their censure and punishment.

2. CONSCIENCE MUST RESPECT JUSTICE

Civil government may use the sword of justice to lawfully punish those who rebel against them and refuse to be subject to their authority and lawful commands. They must be subject “for wrath’s sake”, to avoid their wrath and displeasure.

3. CONSCIENCE MUST DISTINGUISH GOD’S LAW

When the laws of civil government are clearly God’s laws, the conscience is bound to obey them. Some laws of civil government have merely human authority because they are simply what they choose to require rather than being derived from God’s law. These do not bind the conscience in and of themselves. Otherwise, they would always bind the conscience even if the magistrate did not command them.

In other lawful things, conscience to the command of God should bind us seeing He has commanded us to obey civil government. We should do so out of respect for the public good and peace which God’s Word commands us to seek (Hebrews 13:14; Romans 12:18; Psalm 34:14).

When their commands are sinful nothing must be done to openly dishonor the government. The law of God binds us not to discredit or insult the government but rather honor and esteem them (1 Peter 2:17; Ecclesiastes 10:20). Even their man-made laws bind the conscience in this respect alone, not to obedience but in patiently suffering punishment.

4. CONSCIENCE RELATES TO OUR DUTY TO OTHERS

God has endowed everyone with a conscience, a beam of light or a delegated authority within the soul which takes notice of all of a person’s actions. This delegated authority has its eye not only on a person’s actions that relate directly to God but also those that relate to others, whether in authority or not. Conscience takes notice of whether people are subject to authority or not. We must be subject “for conscience sake” because conscience will bind this duty on us.

5. CONSCIENCE DIRECTS AND CONDEMNS

Conscience (when it is not blinded or biased) can direct us to our duty. It has the power to bind a person to do their duty and to trouble them if they go against its directions. We must “be subject” to authority if we want to avoid the stings and condemnations of conscience.

6. CONSCIENCE MUST BE INFORMED BY GOD’S WORD

We should give weight to the directions given by conscience, seeing it is put into the soul as God’s delegated authority. When it speaks according to God’s Word (which is our only rule) the very instructions of conscience should remind us to be subject.

CONCLUSION

These are some of the biblical principles that we need to apply concerning conscientious obedience or disobedience to civil government. We still have to do the hard work of applying them in difficult specific situations. We cannot give blind obedience to what the state requires simply because they require it. Only God is Lord of the conscience and our conscience is not bound unless an authority requires something that is required by God. God does require us, however, in the fifth commandment to give due respect to authority and what they command. We need much grace and wisdom to apply the principles of Scripture in every case of conscience.

It is important to remember that almost all the civil liberty in the world right now was born out of Christianity, a point which needs mentioning in light of this discussion. Noah Webster (1758–1843) was an American lexicographer, textbook author, spelling reformer, political writer, word enthusiast, and editor. He has been called the “Father of American Scholarship and Education.” In his public school textbook History of the United States, published in 1832, he stated:
  Almost all the civil liberty now enjoyed in the world owes its origin to the principles of the Christian religion. 
  It is the sincere desire of the writer that our citizens should early understand that the genuine source of correct republican principles is the Bible, particularly the New Testament or the Christian religion. 
  The religion which has introduced civil liberty is the religion of Christ and His apostles, which enjoins humility, piety, and benevolence; which acknowledges in every person a brother, or a sister, and a citizen with equal rights. This is genuine Christianity, and to this we owe our free constitutions of government. 
  The moral principles and precepts contained in the Scriptures ought to form the basis of all of our civil constitutions and laws.… All the miseries and evils which men suffer from vice, crime, ambition, injustice, oppression, slavery, and war, proceed from their despising or neglecting the precepts contained in the Bible.

Saturday, July 11, 2020

Ephesians 2:1-7 - Sin and Our Inability

Ephesians 2:1-7
2:1 And you were dead in your trespasses and sins, 2 in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. 3 Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 4 But God, being rich in mercy, because of His great love with which He loved us, 5 even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), 6 and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus, 7 so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus.
Paul describes our spiritual condition before salvation as being spiritually dead in our sins, devoid of the life of God (v. 1). Our problems went deeper than our own transgressions. Because sin was the sphere in which we lived and the power that held sway over our lives, we followed the standards of a world that is in rebellion against God. Even worse, Satan, the invisible ruler of the realm of cosmic evil, was actively working in our lives. In a word, we were “sons of disobedience” who defied and disbelieved God (v. 2). Sin had its grip on our whole being, and we carried out its evil desires with our bodies and minds.

Moreover, our rebellion against our Maker had eternal consequences: we “were by nature,” from birth, “children of wrath, like the rest of mankind” (v. 3). Along with the rest of humanity we were destined for an eternity under God’s wrath. Consequently, we could not rescue ourselves, for we were in a deep spiritual pit from which we could not escape. Paul underscores our need for salvation in order to exalt all the more God’s matchless grace in Christ. Paul is exuberant as he proclaims God’s great mercy, love, grace, and kindness that delivered us when we could not deliver ourselves (vv. 4–9).

When we were spiritually dead, God regenerated us by spiritually joining us to the risen Christ (v. 5). This is permanent, as we ascended spiritually to heaven and sat down with him! God’s purpose in all this is for us to display his grace forever (v. 7). He seated us with Christ in heaven (v. 6), giving us a share in Christ’s victory over the Devil and his demons. What God has done for us in union with Christ is a present reality, but it will be fully known only when Jesus returns.

If not for God’s grace, Paul’s hard words (vv. 1–3) would still describe you - assuming you are in Christ. If you are a Christian, praise God that you are not apart from Christ but are in Him and delivered.

Friday, July 10, 2020

Praise for Predestination

"Praise be to the God and Father of our Lord Jesus Christ.… For He chose us in Him before the creation of the world to be holy and blameless in His sight" (Ephesians 1:3–4)

Paul begins the body of his letter to the Ephesians with a long sentence of praise (1:3–14), a sentence that is usually broken up into a series of shorter sentences in our English versions. He praises the Father, who is particularly the Father of Jesus Christ, our Savior. The Father has blessed us with all kinds of blessings “in the heavenly realms.” This refers to the fact that the blessings of the kingdom of God come from heaven and are benefits of the fact that Jesus Christ has ascended to heaven to be seated at God’s right hand, and we are united to Him.

As Paul begins to list the great blessings of God, the first thing he praises God for is predestination. He says that God chose us before the foundation of the world. We don’t often think of election and predestination as things for which to praise God. Most Christians who believe in the doctrine of election tend to keep quiet about it, because they don’t want to offend those who don’t believe in it. It is a matter of historical fact, however, that whenever God’s people have openly and joyously received the truth of predestination, the kingdom of God has gone forth and changed the world. The periods in history of the church’s weakness have always been those periods when election was played down.

We need to take our cue from God’s servant Paul. This prayer was recorded for our instruction, and we must learn from it to praise God for our election into His kingdom. The Bible makes the point again a few phrases later, when it tells us that God predestined us to be adopted as sons “to the praise of His glorious grace” (Ephesians 1:6). The purpose of our salvation is that we praise God for electing us, choosing us when we were in total rebellion against Him and would never have chosen Him.

While we contribute nothing to our salvation, once we are saved by grace alone we are to live a life of good works. We are predestined, according to verse 4, “to be holy and blameless in His sight.” This means that God will not finish His sovereign work in us until He has completed it, but it also implies that we must live as holy and blameless as possible in this life, to the praise of His electing grace.

Spend some time in prayer today thanking God and praising Him for electing you to salvation. You are already raised to the heavenlies and seated with Christ. Use Paul’s prayer in Ephesians 1:3–8 as the foundation for your meditations and as a guide to your own praise.

The PreacherCast (Ep. 4: General Revelation)


In episode 4 of The PreacherCast, host Matthew Dowling discussed general revelation.

Thursday, July 9, 2020

The Ephesian Letter

"Paul, an apostle of Christ Jesus by the will of God, to the saints in Ephesus, the faithful in Christ Jesus" (Ephesians 1:1)

Sometime after Paul was arrested, probably after he had been taken to Rome, he wrote a letter back to the Ephesian church. Today I begin an extended study of that letter. There has never been any doubt in the church that Paul wrote Ephesians because the Bible itself says so. Also, the testimony of all the church Fathers agree.

With the rise of secular thought after the Renaissance, however, free-thinking liberal critics of the Bible began to argue that Paul did not write Ephesians. Their only arguments for this are that there are a number of words found in Ephesians that are not found elsewhere in Paul’s writings, and that in some ways the style of Ephesians differs from the rest of Paul.

Regarding the first argument, what difference does it make if there are some words unique to Ephesians? Are we to assume that he had a vocabulary of only a few thousands words? The unique words in Ephesians are readily accounted for by the fact that Paul deals with some things here that he does not deal with elsewhere.

Secondly, as to style, if we read Ephesians we notice that more than any of the rest of Paul’s epistles, it rings with doxological praise. Given this worshipful tone, we can expect a slight difference in style, just as you and I use a different tone when we pray to God than when we converse with one another.

Another question that has arisen about Ephesians comes from the fact that three of the most important early manuscripts of the New Testament do not contain the words “in Ephesus” in Ephesians 1:1. Also, Ephesians 1:15 reads as if Paul did not know these people, or at least did not know all of them, while we know that he was well acquainted with the Ephesian church. Thus, many scholars, including conservative ones, have concluded that Ephesians was a letter sent to the area of the Ephesian church, but designed not for them only but to be circulated among all the churches in the area. Eventually someone added in the words “in Ephesus” in the first verse, because Ephesus was the center of the area the letter was sent to. Perhaps the letter to the Ephesians is the “letter coming from Laodicea” Paul refers to in Colossians 4:16.

Ephesians 1:1 refers to us as “saints.” A saint is literally a “holy one.” In the Old Testament, only sanctified people were allowed to have access to the tabernacle. A saint, thus, is a person who has access to God’s sanctuary. A Christian has that access, through prayer. It is your greatest privilege. Make use of it today.

Wednesday, July 8, 2020

Paul Before Felix

"Then Felix, who was well acquainted with the Way, adjourned the proceedings. “When Lysias the commander comes,” he said, “I will decide your case” (Acts 24:22)

Acts 24 records Paul’s hearing before the Roman governor Felix. Antonius Felix was appointed governor of Judea around A.D. 52, and was recalled to Rome around A.D. 59 to answer for disturbances and irregularities in his rule. The Jews hated him. He was a former slave and a poor governor. He was a harsh and undisciplined man who married three times in succession. Paul came before him around A.D. 57.

The Jews were so concerned to get rid of Paul that they sent none other than the high priest, Ananias, together with a clever lawyer named Tertullus, to bring charges against Paul. Tertullus told Felix that everybody loved him because of his wise administration. The clever Felix doubtless realized that this was a pack of lies, and surely this did not enhance the credibility of the charges Tertullus then laid against Paul. He accused Paul of being a riot-maker and of desecrating the temple.

Paul replied that nobody could prove that he had ever raised a mob or started a riot, because he had not done so. And as far as desecrating the temple was concerned, Paul said that he was ceremonially clean when he entered the temple grounds (Acts 24:18). Paul said he was guilty only of bringing gifts for the poor to the people of Jerusalem (v. 17).

Since this was simply a matter of Jewish religious law, Felix could have dismissed the case then and there. Not wishing to worsen his situation with the Jews, however, he only postponed matters. A few days later he invited Paul to speak with him and to his wife, a Jewess named Drusilla. Paul spoke to them of the last thing they wanted to hear: “righteousness, self-control, and the judgment to come.” This discourse frightened Felix, as well it should have, and he dismissed Paul (Acts 24:25).

Hoping Paul would offer him a bribe, perhaps from the money Paul said he had raised for the poor in Jerusalem, Felix sent for him often over the course of two years. Not willing to offend the Jews, however, Felix never let him go free, and when Felix left for Rome, his successor Porcius Festus found Paul still in prison, and still awaiting a formal disposition of his case.

While John the Baptizer and Jesus were both put to death for offending the Jews, Paul was nonetheless faithful to his call. We see God’s providential protection of His Gospel servant at this point. In the face of personal loss due to your faith, be faithful and leave the outcome to God.

Tuesday, July 7, 2020

The Plot Against Paul

"The next morning the Jews formed a conspiracy and bound themselves with an oath not to eat or drink until they had killed Paul" (Acts 23:12)

So enraged were the Jews that a group of them took an oath before God not to eat or drink until they had killed Paul. More than forty men were involved in this plot. We see that while some of the Pharisees were willing to side with Paul, those that Luke calls “Jews” were anxious to kill him as their fathers had killed Jesus.

With this terminology, Luke identifies as “Jews” those members of the Jewish nation who were most hostile to the truth. Not all Jews are meant by Luke’s use of the term, but Luke is saying that what is essentially “Jewish” at this point in history is hostility to the new covenant. The “Jews” were those who rejected the new Way of God. True Jews were those who trusted Jesus as their Messiah.

The chief priests and elders were in on the plot. The conspirators arranged to have Paul brought out of the barracks before the Sanhedrin for a retrial, since the first attempt had fallen apart. A company of Roman soldiers would escort Paul, but the Jews figured they had enough men to overpower the Romans and kill Paul (Acts 23:12–15).

In God’s mysterious providence, however, the plot was overheard by Paul’s nephew, who went to Paul in the barracks and told him about it. Paul sent the young man to the commander, Lysias, who listened to him and believed him. The Romans had had a great deal of trouble from Jewish zealots, known as the Sicarii (“murderers”). These assassins would sneak up on Roman soldiers and murder them with a concealed knife. The commander knew all about them and took steps to protect Paul from them (Acts 23:16–22). The commander sent Paul to the Roman governor Felix at Caesarea for a hearing (Acts 23:16–35; 24:22).

We don’t know what happened to the more than forty men who swore the oath. Did they starve to death? Such Jews took their oaths very seriously, and so perhaps they did. In that case we see God punishing His enemies seriously while delivering His servant. If the men broke their vow, they brought shame upon themselves, in which case we see God humiliating His opponents while protecting His servant. Either way, the incident benefited the church and confounded her satanic enemies.

Does anyone hate you enough to want to kill you? If so, is it because of your witness for Christ and your service to others, or it is because of your own bad behavior? If nobody hates you at all, then perhaps you should ask whether you have been as faithful to Christ as you need to be.