9/9/19

Teachings of Jesus (Part 35) Praying and Pride by Ben Fronczek



Teachings of Jesus (Part 35) Praying and Pride

In the first eight verses of Luke 18, Jesus taught about the importance of praying persistently. Beginning in verse 9, he tells another parable about prayer.
For anyone confident of their own righteousness and looked down on anyone else, Jesus told this parable: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood up and prayed about himself: ‘God, I thank you that I am not like other men–robbers, evildoers, adulterers–or even like this tax collector. I fast twice a week and give a tenth of all I get.’ But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, be merciful to me, a sinner.’
I tell you this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself with be exalted.” Luke 18:9-18:14
In Jesus’ time, the Pharisee were the super-religious men who were extremely careful about obeying the Torah, which is basically the first five books of the Old Testament. They also followed the Mishnah, which explained how to obey the Torah. There might be several chapters in the Mishnah devoted to one single verse in the Torah. In addition, they followed the Talmud, which was a commentary on the Mishnah. These guys supposedly really knew God’s word. They were considered ‘holy men’ not only by others but also that’s how many of them thought of themselves.
However, a tax collector was considered the scum of the earth, the very bottom of the religious food chain in Israel. Hired by the pagan Romans, he could charge exorbitant taxes and keep most of the money for himself. He was considered the villain. In light of this parable here are some questions for us to consider today:
WHY DID YOU COME TO CHURCH?
In the parable, both the Pharisee and the Tax Collector went to the temple in Jerusalem to pray. But when you examine their actions and attitudes, you discover they were there for two different reasons. Why did you come today?
Was it to be seen?
Obviously, the Pharisee was at the temple for others to see how good he was. To him it may have been more of a public performance and his behavior at the temple was just part of the script. He had given much thought about what he would wear, and where he would stand, and what he would say, because there was an audience. When he arrived, he walked up to the front and stood before the people in his flowing robe with the ornate prayer shawl the Pharisees wore. It just all part of the religious show for him. The words he prayed may not have been really directed toward God. He prayed to himself. He was there to be seen and to be heard by the other worshipers. Jesus warned about this kind of behavior in Matthew 6:5, “But when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men.”
When you prepare to come to church, are you thinking more about who will be there to see you than you are about connecting with God? Do you choose what you’re going to wear based on what other people will think about you? Hard to believe, but some people actually go to church because they think it will help them in their business, politics, or will improve their social standing. Why do you attend church?
The tax collector represents another reason you might be here today. Did you come to seek God? I hope so.
The tax collector showed up because he was in trouble and he believed God could help him. His body language revealed his sense of unworthiness; he couldn’t walk to the front of the crowd, instead he kept his distance. He didn’t focus on the other people there, he focused on God.
Worship does involve an audience. But it’s an audience of one. When we come to church, we should be primarily concerned about seeking God’s face.
Why are you here today? Is it just your habit, a part of your weekend routine? Perhaps you came because your parents or your spouse pressured you to come. Or maybe you feel guilty if you don’t come. Or did you come seeking to connect with the Almighty God, the Creator of the Universe? God says in Jeremiah 29:13, “‘You will seek me and find me when you seek me with all your heart. I will be found by you.’ declares the Lord.”
Some people may come seeking God, but some who are half-hearted about worship becomes a hindrance to others. I read a letter written by a teenager to a church her friend invited her to amd then later to the minister of the church. She wrote…
“Dear Kathy, I attended your church yesterday. Although you had invited me, you were not there, so I sat alone. After sitting down, a lady came up and informed me that I was in her seat. I was so embarrassed because I didn’t know some seats were reserved. Finally, I climbed over some people hugging the aisle and found another seat. During the singing, I was surprised to note that some of the church people weren’t singing at all. Instead, they looked around or just stared into space. The pastor’s speech was interesting, although some members didn’t seem to think so. They looked bored and restless. I recognized some of my classmates a few pews in front of me, but they were giggling and passing notes. I thought, “How rude!” The speaker talked about the reality of faith, which I decided I didn’t have enough of. The message really got to me and I thought about walking forward, but I was unsure. I saw some people walking out before the service was over, so I figured it must not be too important to stay to the end, so I slipped out too. As I left I said good morning to one couple, but they were in a hurry and must not have heard me. My parents don’t go to church. I came alone yesterday hoping to find a place to truly worship and find some love. I’m sorry, but I didn’t find it in your church.”
When the minister read that letter, he literally got on his knees and said, “Please God, don’t let that be the impression people get when they come here!”
Some really what to be in church to draw closer to Father God, yet there are others who don’t realize that they may be a stumbling block or be hindering or disrupting the church service. Across the nation some take what we do here too lightly. Some play with their cell phones during worship. Some talk or pass notes during the service. Some disrupt the service by regularly coming in late or repeatedly getting up and going out. Some people even leave before the church service is over… all because they are more focused upon their own agenda rather than on effect on others and their service to God.
The next question is: WHAT IS YOUR ATTITUDE IN CHURCH?
In the parable Jesus showed two totally different attitudes people can display in worship. The Pharisee presented an attitude that said
‘I’m proud of how good I am and who I am’
In some instances, pride can be good. It is okay to say you are proud to be an American, or that you take pride in your neighborhood. But the Bible warns against the dangerous kind of pride characterized by self-love, egotism, and arrogance. This kind of pride is revealed in the prayer of the Pharisee. He wanted others to know about his goodness, so he bragged that he fasted, tithed, and kept all the commandments.
The Bible says, “Pride goes before destruction and a haughty spirit before a fall.” (Proverbs 16:18). According to Isaiah 14, once the devil was a beautiful angel named Lucifer. Pride filled his heart and he developed a pride problem. He said, “I will ascend and make my throne with God, I will be like the most high, I’m going up!” But God said, “No, Lucifer, you’re going down!’ That’s really what pride is, reflecting the ego of the devil.
Some people are the happiest when they talk about themselves. Someone has said Pride is the only sickness everyone can recognize except the person who has it!
Also, Pride seldom admits a need
Pride gives a person a false sense of self-sufficiency. Have you ever heard the expression, “I’m too proud to ask for help?” When you are too proud to ask for help or admit you have a problem, you are too proud–period!
Pride also seems to pick out the faults of others
Did you notice the Pharisee was quick to criticize and condemn the tax collector? Pride blinds a person to their own faults and magnifies the failures and faults of others. When you compare yourself to someone else, you’re using the wrong standard. God’s measuring stick is not the goodness or badness of another person; His standard is Jesus–how do you measure up to Him?
I once read a story in which a man described a house in Scotland that was painted white. The house stood out clean and brilliant against the dark green backdrop of the grass-covered hills. One day it snowed and the entire country side was transformed into a winter wonderland. When the man looked at the cottage against the backdrop of the pure fallen snow, he noticed for the first time it was dingy and dirty. It was the same house, just a different backdrop. When you compare yourself to a rapist, you may appear to be morally clean, but when you stand up next to the purity of Jesus Christ, you see a different picture.
There was another attitude expressed in the parable and sometimes in some members of the church. The tax collector displayed an attitude that said:
‘I desperately need God’s mercy!’
He couldn’t even lift up his head, he was so burdened. He pounded his fist on his chest, a spontaneous gesture of his agony over his sin. He uttered seven simple words with a voice broken with emotion: “God be merciful to me, a sinner. You don’t have to pray a long, eloquent prayer full of religious words. If you pray a simple prayer that comes from your heart, God will hear you and He will answer you.
When the tax collector caught a glimpse of the greatness and holiness of God, he realized how dirty and filthy he was. The Bible says, “All our righteousness is as filthy rags.” (Isaiah 64:6) Even the good things we do are dirty compared to the stark, brilliant holiness of God. When you see God for Who He is–holy, then you will be able to see yourself for who you really are–a fallen creature in desperate need of God’s mercy and forgiveness. That can humble you in a hurry.
Is that your attitude? Have you come to a place in your life where you know you can’t make it another moment without God’s mercy, peace, and forgiveness in your life? This past week I heard someone say on the radio, ‘We should return to God and repent every day.’ So True.
The final question to answer is: HOW WILL YOU GO HOME?
In the parable, Jesus said only one of the two men went home justified. “Justified” is a great Bible word meaning to be “right with God.”
In verse 14 Jesus summarized the main principle of the parable by saying: “He who exalts himself will be humbled and he who humbles himself will be exalted.”
A paraphrase of verse 14 could be, “If you walk around with your nose in the air, you’re going to end up flat on your face, but if you’re content to be simply yourself, you will become more than yourself.”
Just like in Jesus’ parable, you’ll go home today basically in one of two conditions.
You may go home…
1. Unchanged–Religious and proud of it!
The Pharisee was so committed to his religious observance that he could be proud by his performance. So he went home unchanged. Thousands of people attend church Sunday after Sunday, but they leave exactly the way they come in. To them, religious observance is something they the simply DO. God addressed the problem of superficial religion in Isaiah 29:13. The Lord says, “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men.”
Dr. Ray Pritchard wrote some powerful words: Without a life-changing encounter with Jesus Christ, religion leads you to Hell while making you think you are going to Heaven.
I hope you go home today the same way the tax collector did:
2. Unburdened–Right with God and thankful for it!
Jesus said that this guy, not the respectable, religious Pharisee went home justified and right with God. He entered his church so burdened down by his sin he couldn’t even lift up his head. But when he cried out for the mercy of God, he experienced the liberation of forgiveness. He hadn’t done anything to deserve it, so he couldn’t brag about it. All he could do was to thank God for it!
Maybe you are here today and you feel a little out of place because you aren’t really a very religious person. In fact, you know you have done some dumb things and messed up your life. Congratulations! Like the tax collector, you are the best candidate for God’s mercy and salvation! Just turn to Him and ask for mercy to forgive you.
CONCLUSION But you must approach God in humility if you want to receive His forgiveness. You can’t strut into His presence bragging about how nice you are. In Bethlehem, The Church of the Holy Nativity is built over the place believed to be Jesus’ birthplace. It is a huge stone complex, but it only has one tiny door through which people can enter. It’s called the door of humility and it is less than 48″ high. Originally, there was a larger door, but when the Muslims first conquered Bethlehem, the soldiers rode their horses into the church to defile it. So the monks reduced the size of the door so only a person can enter. And every person must stoop and bow and enter alone. What a lesson! The doorway of God’s mercy and salvation is open to you today but we must humble our self before Him.
Based on a sermon by David Dykes

The Menace of Radical Preterism by Wayne Jackson


http://www.oldpaths.com/Archive/Jackson/Boyd/Wayne/1937/preterism.html

The Menace of Radical Preterism

The word “eschatology” derives from the Greek word, eschatos, meaning “last.” It has to do with the biblical doctrine of “last” or “end-of-time” things. The term embraces such matters as the return of Christ, the end of the world, the day of judgment, and the resurrection of the dead.
One philosophy of eschatology is known as “preterism.” The term “preter” issues from an original form meaning “past.” Preterism, therefore, is an interpretive ideology which views major portions of Bible prophecy, traditionally associated with the termination of earth’s history, as having been fulfilled already.
But the term “preterism” is flexible. Some scholars, for instance, have dated the book of Revelation in the late sixties A.D. They contend that virtually the whole of the Apocalypse, therefore, was fulfilled by A.D. 70 - when Judaism was destroyed by the invading Roman armies. A more moderate form of preterism moves the fulfillment of Revelation forward somewhat. These scholars hold that while Revelation was penned near the end of the first century, the major focus of the book is upon the fall of the Roman Empire (A.D. 476); consequently they feel there is little beyond that date that is previewed in the final book of the New Testament.
While we do not agree with either of these concepts of the book of Revelation, we consider them to be relatively harmless.
On the other hand, there is a form of preterism that is quite heretical. This theory argues that all Bible prophecy has been fulfilled; nothing remains on the prophetic calendar.
This radical preterism was championed by James Stuart Russell (1816-95), a Congregational clergyman in England. Russell authored a book titled, The Parousia, (from a Greek word meaning “coming” or “presence”), which first appeared in 1878. Russell set forth the idea that the second coming of Christ, the judgment day, etc., are not future events at the end of the current dispensation. Rather, prophecies relating to these matters were fulfilled with Jerusalem’s fall in A.D. 70. There is, therefore, no future “second coming” of Christ. Moreover, there will be no resurrection of the human body. Also, the final judgment and the end of the world have occurred already - with the destruction of Jerusalem.
Advocates of this bizarre dogma claim that the preterist movement is growing wildly. It probably is expanding some - though likely not as prolificly as its apologists would like everyone to believe. Occasionally the sect will get a thrust when a prominent name becomes identified with it. For example, noted theologian R. C. Sproul has apparently thrown his hat into the preterist ring - at least to some degree. Recently he characterized J. S. Russell’s book as “one of the most important treatments on Biblical eschatology that is available to the church today” (quoted in The Christian News 1999, 17).
Radical preterism (also known as “realized eschatology” or the “A.D. 70 doctrine”) is so “off the wall” - biblically speaking - that one wonders how anyone ever falls for it. But they do. And, as exasperating as it is, the doctrine needs to be addressed from time to time. One writer, in reviewing the A.D. 70 heresy, recently quipped that dealing with preterism is like cleaning the kitty litter box; one hates to fool with it, but it has to be done. He can just be thankful that cats aren’t larger than they are.

The Basis for the Dogma

Preterists strive for consistency in their view of Bible prophecy. The goal is admirable. But when a series of propositions is linked, and they are grounded on the same faulty foundation, when one of them topples - like dominos in a line - they all fall. So it is with the A.D. 70 theory.
Here is the problem. In studying the New Testament material relative to the “coming” of Christ, preterists note that:
  1. there are passages which seem to speak of the nearness of the Lord’s coming - from a first-century vantage point (cf. James 5:8);
  2. they observe that there are texts which indicate a “coming” in connection with the destruction of Jerusalem in A.D. 70 (cf. Matthew 24:30);
  3. combining these, they conclude that the Savior’s “second coming” must have transpired in A.D. 70; and
  4. furthermore, since the Scriptures are clear as to the fact that the resurrection of the dead, the judgment day, and the end of the world will all occur on the day the Lord returns, the advocates of realized eschatology are forced to “spiritualize” these several happenings, contending that all will take place at the same time. In this “interpretive” process, a whole host of biblical terms must be redefined in order to make them fit the scheme.
And so, while preterists attempt to be consistent, it is nonetheless a sad reality that they are consistently wrong!

Prophetic Imminence

A major fallacy of the preterist mentality is a failure to recognize the elasticity of chronological jargon within the context of biblical prophecy. It is a rather common trait in prophetic language that an event, while literally in the remote future, may be described as near. The purpose in this sort of language is to emphasize the certainty of the prophecy’s fulfillment.
Obadiah, for instance, foretold the final day of earth’s history. Concerning that event, he said: “For the day of Jehovah is near upon all the nations” (v. 15). This cannot refer to some local judgment, for “all nations” are to be involved. And yet, the event is depicted as “near.”
There are numerous prophecies of this nature, including passages like James 5:8 - “the coming of the Lord is at hand.” James could not have been predicting the literally imminent return of the Savior, for such knowledge was not made available to the Lord’s penmen. Not even Jesus himself knew of the time of his return to earth (Matthew 24:36).

The Components Explained and Briefly Refuted

Let us give brief consideration to the four eschatological events that are supposed to have occurred in A.D. 70 - the Lord’s second coming, the resurrection of the dead, the day of judgment, and the end of the world.
First, was there a sense in which Christ “came” to folks at various times and places? Yes, and no serious student of the Bible denies this. Jesus “came” on the day of Pentecost via the outpouring of the Holy Spirit (see John 14:18). The coming was representative, not literal. The Lord warned the brethren in Ephesus that if they did not repent, he would “come” to them in judgment, and they would forfeit their identity as a faithful congregation (Revelation 2:5). In describing the horrible judgment to be inflicted upon rebellious Jerusalem, Jesus, employing imagery from the Old Testament, spoke of his “coming” in power and glory (Matthew 24:30). Again, this was a representative “coming” by means of the Roman forces (cf. Matthew 22:7). Verse thirty-four of Matthew 24 clearly indicates that this event was to occur before that first-century generation passed away.
The Lord’s “second coming,” however, will be as visibly apparent as his ascension back into heaven was (Acts 1:11). Indeed, he will be “revealed” (2 Thessalonians 1:7), or “appear” to all (2 Timothy 4:1; Hebrews 9:28).
It is a mistake of horrible proportions to confuse the symbolic “comings” of Christ with the “second” (cf. Hebrews 9:28) coming. And this is what the preterists do.
Secondly, it is utterly incredible that the preterists should deny the eventual resurrection of the human body - just as the Sadducees did twenty centuries ago (Acts 23:8). The entire fifteenth chapter of 1 Corinthians was written to counter this error: “How say some among you that there is no resurrection of the dead [ones – plural]?” (15:12).
But those who subscribe to the notion of realized eschatology spiritualize the concept of the resurrection, alleging that such references are merely to the emergence of the church from an era of anti-Christian persecution. In other words, it is the “resurrection” of a cause, not a resurrection of people.
The theory is flawed in several particulars, but consider these two points:
  1. The Scriptures speak of the “resurrection” as involving both the good and the evil, the just and the unjust (Daniel 12:2; John 5:28-29; Acts 24:15). Where, in the preterist scheme of things, is the resurrection of the “evil”? Was the “cause” of evil to emerge at the same time as the “cause” of truth?
  2. As noted above, the resurrection contemplated in 1 Corinthians 15 has to do with the raising of “dead ones” (masculine, plural) - not an abstract “cause” (neuter, singular). Significantly, the bodily resurrection of Jesus is cited as a precursor to the general resurrection - in this very context (15:20,23). Christ charged that those who deny the resurrection of the body are ignorant of both the Scriptures and the power of God (Matthew 22:29).
Third, the Bible speaks of a coming “day of judgment” (Matthew 11:22). Preterists limit this to the destruction of Jerusalem by the Romans. But the theory simply does not fit the facts. The devastation of A.D. 70 involved only the Jews. The final day of judgment will embrace the entire human family - past, present, and future (Acts 17:31). The citizens of ancient Nineveh will be present on the day of judgment (see Matthew 12:41), as will other pagan peoples. But these folks were not in Jerusalem in A.D. 70. How can clear passages of this nature be ignored?
Here is an interesting thought. When Paul defended his case before the Roman governor, Felix, he spoke of “the judgment to come,” and the ruler was “terrified” (Acts 24:25). Why would a Roman be “terrified” with reference to the impending destruction of Judaism - when he would be on the winning side, not the losing one?
Fourth, according to the preterists, the “end of the world,” as this expression is employed in Bible prophecy, does not allude to the destruction of this planet. Rather, “world” has reference to the Jewish world, thus, the end of the Jewish age. This, they allege, occurred in A.D. 70.
But this view simply is not viable. Consider these two brief but potent points.
  1. The responsibilities of the Great Commission - to teach and immerse lost souls - was commensurate with that era preceding the “end of the world” (Matthew 28:18-20). If the “end of the world” occurred in A.D. 70, then the Lord’s Commission is valid no longer. This conclusion, of course, is absurd.
  2. In the parable of the tares, Jesus taught that at “the end of the world” the “tares” (i.e., evil ones) would be removed from his kingdom and burned (Matthew 13:39-40). Did that transpire with the destruction of Judaism? It did not. The notion that the “end of the world” is past already is false.
The dogma of preterism - or realized eschatology - is erroneous from beginning to end. For a more detailed consideration of this matter, see our book, The A.D. 70 Theory.

A Common Method of Propagation

The doctrine of preterism is so radically unorthodox that its advocates realize that their efforts to win converts represent a formidable task. Consequently, they have developed a covert strategy that seeks to quietly spread their novel dogma until such a time when congregational take-overs can be effected. The distinctive traits of this discipling methodology are as follows.
  • It is alleged that this system represents an attractive, consistent method of interpretation. But there is no virtue in consistency, if one is consistently wrong!
  • Preterists criticize what they call “traditional” views of interpreting Bible prophecy. They suggest they have a new, exciting approach to the Scriptures - with a spiritual thrust. Of course the “new” is always intriguing to some.
  • The messengers of realized eschatology frequently are secretive in their approach. They select only the most promising candidates with whom to share their ideas. Eventually, then, the A.D. 70 theory will be woven subtly into classes, sermons, etc.
  • When ultimately confronted relative to their teachings and methods, they will argue that eschatological issues are merely a matter of opinion, and that divergent views - especially theirs - should be tolerated. This, of course, ignores plain biblical implications on these themes (cf. 2 Timothy 2:16-18; 2 Peter 3:16). If church leaders fall for this ploy, more time is gained for the indoctrination of the entire congregation.

Conclusion

Wise church leaders will inform themselves relative to the theory of preteristic eschatology. If such ideas are discovered to be circulating within a local church, the proponents of such doctrines should be dealt with quickly and firmly. It is a serious matter.
Wayne Jackson
Sources/Footnotes
  • Jackson, Wayne. 2005. The A.D. 70 Theory. Stockton, CA: Christian Courier Publications.
  • Sproul, R. C. 1999. The Christian News, June 7.
Copyright © 2013 Christian Courier. All rights reserved. Used by permission.

Published in The Old Paths Archive
(http://www.oldpaths.com)

Today by Gary Rose



As I looked at this picture, one word came to mind: Today. God gives us “today” and that is enough. Yesterday is history and nothing but a memory; tomorrow may or may not come for us, for who knows if we will see another daybreak. But, we do have “today”and we should make the most of it. Today we may not set the world on fire, we may not even have a good day; things happen. But, we do have the opportunity to do the best we can, where we are and with what God has given us. I wondered what the Bible said about “Today” so I looked at many of the passages that used the word and this one stood out as being different…


1 Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus;  2 who was faithful to him who appointed him, as also was Moses in all his house.  3 For he has been counted worthy of more glory than Moses, because he who built the house has more honor than the house.  4 For every house is built by someone; but he who built all things is God.  5 Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken,  6 but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end.  7 Therefore, even as the Holy Spirit says,
“Today if you will hear his voice,
  8 don’t harden your hearts, as in the rebellion,
like as in the day of the trial in the wilderness,
  9 where your fathers tested me by proving me,
and saw my works for forty years.
  10 Therefore I was displeased with that generation,
and said, ‘They always err in their heart,
but they didn’t know my ways;’
  11 as I swore in my wrath,
‘They will not enter into my rest.’”
  12  Beware, brothers, lest perhaps there be in any one of you an evil heart of unbelief, in falling away from the living God;  13 but exhort one another day by day, so long as it is called “today”; lest any one of you be hardened by the deceitfulness of sin.  14 For we have become partakers of Christ, if we hold fast the beginning of our confidence firm to the end:  15 while it is said, 
“Today if you will hear his voice,
don’t harden your hearts, as in the rebellion.”


Notice that the emboldened portions above refer to the rebellion; that is, when Israel rebelled against God at Meribah (See also Exodus 17:7 and Numbers 20:13, 24). When the Bible uses a word or a passage reference over and over, it does so for emphasis and therefore it should be always remembered. There is a lesson in this passage of Scripture: Today, no matter how bad it may be, will never be a disaster if we do not harden our hearts toward the Almighty. Therefore, be faithful like Jesus (vss. 1, 2) and today will be a “today to remember”.

9/6/19

"THE FIRST EPISTLE OF JOHN" Certainties Of The Christian Faith (5:18-21) by Mark Copeland 


 "THE FIRST EPISTLE OF JOHN"

Certainties Of The Christian Faith (5:18-21)

INTRODUCTION

1. In this last section of John's epistle, we find him summarizing
   three facts or "certainties" that his readers should have learned 
   - 1Jn 5:18-21

2. These "Certainties of the Christian Faith" relate to sin, the evil
   one, and the truth concerning fellowship with God and Jesus Christ

3. Each of these "certainties" is introduced by the words "we know", 
   and as we consider these three facts we shall begin each section in 
   the same way

[First of all, then, "we know"...]

I. THE RELATIONSHIP BETWEEN THOSE BORN OF GOD AND SIN (18)

   A. "WHOEVER IS BORN OF GOD DOES NOT SIN"
      1. This statement, like the one in 1Jn 3:9, can be somewhat 
         troubling to the English reader
      2. But as we noticed in the lesson on that portion of 
         scripture...
         a. John has already affirmed that Christians sin - cf. 1Jn 1:
            8,10
         b. To say we have no sin is to lie, and to make God a liar
         c. So John is talking about one who does not "continuously 
            practice sin" (in light of the present tense of the verb, 
            this is an acceptable translation)
      3. As stated by Plummer, "A child of God may sin; but his normal
         condition is one of resistance to sin." (The Epistles of St.
         John, p.125)

   B. "BUT HE WHO HAS BEEN BORN OF GOD KEEPS HIMSELF"
      1. John explains why the one born of God does not continuously 
         practice sin, but it is difficult to know exactly what he 
         means...
         a. Some translations have "keeps him" instead of "keeps 
            himself"
         b. This is because most translators believe "he who has been 
            born of God" is a reference to Jesus
         c. And yet in his epistle, the phrase "born of God" always has
            reference to the child of Christ, i.e., the Christian
      2. Assuming that "himself" is the correct wording...
         a. It becomes clear that the individual bears some 
            responsibility in keeping oneself from sinning
         b. While it is true that we have help from God (cf. 1Jn 3:9,
            "for His seed remains in him"), our faith must cooperate
            with God's power - e.g., 1Pe 1:5
         c. Thus the charge to "keep yourselves..." - cf. 1Jn 5:21; 
            Jude 21

   C. "THE WICKED ONE DOES NOT TOUCH HIM"
      1. When we cooperate with God, Satan has no chance...
         a. When we submit to God, and resist the devil, the devil 
            flees! - cf. Jm 4:7
         b. For God who is in us is certainly greater than the devil! 
            - 1Jn 4:4
      2. Instrumental in our cooperation with God is allowing His word
         to abide in us - 1Jn 2:14
      3. Even as the Word was instrumental in helping Jesus overcome 
         the temptations of Satan - cf. "it is written..." Mt 4:4,7,10

[So the first "certainty" of the Christian faith is that one born of 
God does not treat sin lightly, and with God's help is able to win the
conflict with "the wicked one".

Now for the second "certainty" summarized by John:  "We know"...]

II. THE DIFFERENCE BETWEEN US AND THE WORLD (19)

   A. "WE ARE OF GOD"
      1. The Christian has been "born of God" - 1Jn 5:1
      2. The Christian is privileged to be called the "child of God" 
         - 1Jn 3:1,2a
      -- Thus we are blessed to be "of God"!

   B. "THE WHOLE WORLD LIES UNDER THE SWAY OF THE WICKED ONE"
      1. Sadly, those in the world are not "of God"
      2. For when one rejects Jesus Christ, they demonstrate who their
         "father" truly is - cf. Jn 8:42-47
      3. While they remain in their sins, they remain under the sway of
         Satan - cf. 1Jn 3:8,10

[Whose "child" are we?  Those who are in Christ have the assurance that
God is their father.  Those not in Christ are still under the 
influences of Satan who has blinded them! - cf. 2Co 4:3-4

Finally, "we know"...]

III. THE BASIS OF FELLOWSHIP WITH GOD AND ETERNAL LIFE (20)

   A. "THE SON OF GOD HAS COME AND HAS GIVEN US UNDERSTANDING"
      1. Jesus has come to give us true insight concerning God
      2. As John declared in his gospel:  "No one has seen God at any 
         time. The only begotten Son, who is in the bosom of the 
         Father, He has declared Him." - Jn 1:18

   B. "THAT WE MAY KNOW...
      1. "...Him who is true"
         a. Or as expressed in other translations: "He is the true God"
         b. "By true God [John] does not mean one who tells the truth,
            but him who is really God." (Calvin, The First Epistle of 
            John, p. 273)
         c. By coming in the flesh, Jesus has manifested the true God 
            to us - cf. Jn 14:7-9
      2. "...and we are in Him who is true, in His Son Jesus Christ"
         a. Jesus has also given us understanding about how we can be 
            in God
         b. It is through His Son, as we keep His words and His
            commandments, that we can abide in God - Jn 14:21,23

   C. "THIS IS THE TRUE GOD AND ETERNAL LIFE"
      1. Again, the expression "true God" is saying He who is "the real
         God"
      2. With this declaration, John is also defining what "eternal 
         life" truly is...
         a. It is to "know" Him who is true
         b. It is to be "in Him" who is true, and "in His Son Jesus 
            Christ"
      3. I.e., eternal life (as defined by John) is that abundant 
         life...
         a. Which comes from "knowing" the Father and the Son 
            intimately
         b. Which comes by having "fellowship" with the Father and the
            Son
      4. So John intimated at the beginning of his epistle - 1Jn 1:2-3
      5. And so Jesus declared in His prayer in Jn 17:1-3

CONCLUSION

1. Here then are the "Certainties Of The Christian Faith" as summarized
   by John...
   a. "We know" the relationship between those born of God and sin
   b. "We know" the difference between us and those of the world
   c. "We know" the basis of fellowship with God and eternal life

2. May the First Epistle of John always serve to remind of these 
   certainties, and may the last verse always remind us of the need for
   diligence:

          "Little children, keep yourselves from idols. Amen."

3. With his favorite term of endearment, John admonishes us to stay 
   away from anything that would replace our devotion to the One True 
   God
   a. We may think that we are too sophisticated to succumb to idolatry
   b. But as Paul pointed out time and again, anything that replaces 
      God in our hearts is an idol - Ep 5:5; Col 3:5

NOTE WELL:  If there was no danger of being led astray, there would be
            no need for a warning!


Executable Outlines, Copyright © Mark A. Copeland, 2016

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Born Among History by Eric Lyons, M.Min.



Born Among History

by Eric Lyons, M.Min.
How do we know that the New Testament is not a book of myths and lies? How can people born 1,900 years this side of its completion have total confidence in the New Testament’s accuracy? What is it that causes so many of us to believe in the truthfulness of this book?
One thing that makes the New Testament such a unique work is how many times the events recorded therein are verified by other independent historical witnesses. Repeatedly, history has shown itself to be an ally, rather than an enemy, to the twenty-seven books that make up the New Testament. As a person reads through these books, he will find names of kings and queens, governors and priests. He will read of cities and villages, and sometimes even learn of the roads and passageways that connected them. The New Testament was born among historical people, places, and events, which allows twenty-first-century readers opportunities to inquire about its trustworthiness.
Consider just one example. As a non-Christian reads through the New Testament book of Acts, he comes to the account where Herod is addressing a group of people from Tyre and Sidon (Acts 12:20-23). In verses 21-23, he reads:
So on a set day Herod, arrayed in royal apparel, sat on his throne and gave an oration to them. And the people kept shouting, “The voice of a god and not of a man!” Then immediately an angel of the Lord struck him, because he did not give glory to God. And he was eaten by worms and died.
Perhaps the person reading this account begins struggling with whether or not “this whole Christian thing is for me,” and whether there is any evidence that corroborates the information found in the New Testament. How much more open to the truth of God’s Word might this skeptical gentlemen be if he could come in contact with the vast amount of historical data that supports the facts found therein? In this particular case, he might find it very helpful to learn that a well-educated, first-century Jewish historian by the name of Josephus gave a detailed account of Herod’s death in his work, The Antiquities of the Jews (18:8:2). Notice how the two accounts stand side by side.
  • Where Luke wrote that Herod was “arrayed in royal apparel,” Josephus wrote that “he put on a garment made wholly of silver, and of a contexture truly wonderful.”
  • Where Luke wrote that “the people kept shouting, ‘The voice of a god and not of a man!,’ ” Josephus mentioned that “his flatterers cried out…that he was a god; and they added, ‘Be thou merciful to us; for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.’ Upon this the king did neither rebuke them, nor reject their impious flattery.”
  • And finally, where Luke recorded: “Immediately an angel of the Lord struck him, because he did not give glory to God. And he was eaten by worms and died,” Josephus wrote: “A severe pain also arose in his belly, and began in a most violent manner. He therefore looked upon his friends, and said, ‘I whom you call a god, am commanded presently to depart this life….’ [H]is pain was become violent…. And when he had been quite worn out by the pain in his belly for five days, he departed this life.”
Although the accounts of Luke and Josephus were written independently, regarding the death of Herod they agree in all of the essentials.
Acts 12:20-23 represents only one of many examples in Scripture where secular history upholds its reliability. Over the past 1,900 years, the Bible has been examined more critically than any other book in the world, and yet it repeatedly is found to be historically accurate. Such accuracy surely gives the skeptic something important to consider in his examination of Scripture.

REFERENCES

Josephus, Flavius (1987 edition), Antiquities of the Jews, in The Life and Works of Flavius Josephus, transl. William Whiston (Peabody, MA: Hendrickson).

BLOOD—The Liquid of Life by Kyle Butt, M.Div.



BLOOD—The Liquid of Life

by Kyle Butt, M.Div.
Blood always has been a curious substance whose vast mysteries and capabilities have yet to be fully explored. Doctors in the twenty-first century transfuse it, draw it, separate it, package it, store it, ship it, and sell it. And, although modern-day scientists have not uncovered completely all of the wonders of blood, they have discovered that it is the key to life. Without this “liquid of life,” humans and animals would have no way to circulate the necessary oxygen and proteins that their bodies need in order to survive and reproduce. Hemoglobin found in the red blood cells carries oxygen to the brain, which in turn uses that oxygen to allow it to control the entire body. A brain without oxygen is like a car without gas or a computer without electricity. Blood makes all of the functions in the body possible.
In the past, ignorance of blood’s value caused some “learned” men to do tragic things. For instance, during the middle ages, and even until the nineteenth century, doctors believed that harmful “vapors” entered the blood and caused sickness. For this reason, leeches were applied to victims of fever and other illnesses in an attempt to draw out blood containing these vapors. Also, the veins and arteries located just above the elbow were opened, and the patient’s arms were bled to expunge the contaminated blood. George Washington, the first President of the United States, died because of such misplaced medical zeal.
Maybe you have seen a red and white striped, twirling pole at the entrance to a barbershop. In the middle ages, barbers did much more than cut hair. They also performed minor surgeries (such as tooth extractions). One of their most frequent feats was bloodletting. Barbershops generally kept on hand a fresh supply of leeches—stored in a basin on top of the pole.
But what does all this have to do with the Bible? Thousands of years before the lethal practice of bloodletting was conceived, mankind had been informed by God that blood was indeed the key to life. In Leviticus 17:11, Moses wrote: “For the life of the flesh is in the blood.” Because red blood cells carry oxygen (due to hemoglobin in the cells), life is made possible. In fact, we know today that human red blood cells carry approximately 270,000,000 molecules of hemoglobin per cell. If there were any less, there would not be enough residual oxygen to sustain life after, say, a hard sneeze or a hefty pat on the back.
Today, we understand completely the truthfulness of Moses’ statement that “the life of the flesh is in the blood.” But how did an ancient shepherd like Moses come to know such information? Just a lucky guess? How could Moses have known almost 3500 years ago that life was in the blood, while it took the rest of the scientific and medical community thousands of years (and thousands of lives!) to discover this truth? That answer, of course, is that Moses was guided by the Great Physician—and therein lies the difference between life and death.

Biblical Wisdom Still Relevant by Kyle Butt, M.Div.



Biblical Wisdom Still Relevant

by Kyle Butt, M.Div.
About 3,000 years ago, one of the wisest men to have ever lived penned through divine inspiration this statement: “A merry heart does good like medicine, but a broken spirit dries the bones” (Proverbs 17:22). Solomon’s statement speaks to the fact that in many cases, it is the emotional and spiritual attitude of an individual that sustains his or her physical existence as much or more than physical factors. On March 28, 2006, a brief article on loneliness provided some excellent modern scientific documentation for Solomon’s sentiments.
The study was in no way exhaustive since it only looked at information from about 229 adults. But the results were quite interesting. In a nut shell, the study showed that loneliness can be a potential factor that increases blood pressure. The study further indicated that when individuals became more emotionally connected to others and less lonely, their blood pressure can decrease. In fact, the authors of the study suggested that the “magnitude of the effect of loneliness on blood pressure is comparable to the magnitude of reduction that can be achieved through weight loss and exercise” (Hawkley and Berry as quoted in Minerd, 2006). Thus, one can see that the physical factors of losing weight and exercise can potentially be matched or eclipsed by the emotional attitudes of an individual, exactly as Solomon suggested.
Drs. Hawkley and Berry noted that many factors in the culture of the United States tend to increase the opportunity for loneliness and that, “under these circumstances risk of loneliness increases, and along with it so does risk of morbidity and mortality” (Minerd, 2006). In other words, emotional distress “dries the bones.”
Solomon’s ancient wisdom is as relevant to today’s society as it was to his three millennia ago. The Bible’s timeless nature is exactly the product that what would be expected from an all-knowing God Who can declare “the end from the beginning” (Isaiah 46:10).

REFERENCE

Minerd, Jeff (2006), “Loneliness Weighs Heavily on the Heart,” [On-line], URL: http://www.medpagetoday.com/Cardiology/Hypertension/tb/2947.

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