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06 สิงหาคม John 3:5Some time ago I wrote to a friend concerning John 3:16. He had objected to the "L" of "TULIP" as unscriptural based on this text. I wrote him my answer and then blogged it here. This was some time ago, probably two to three months after coming to the doctrines of grace. Since then I have come across some interesting information concerning John 3.
Two, maybe three weeks ago, my dear wife and I were listening to Dr. White on his Dividing Line program. We listened to an archived episode from 3/7/2005. In it, Dr. White spoke with a caller concerning the claim that John 3:5 is describing water baptism. Dr. White's contention was that, in reality, this should be viewed from the point of view of a First Century Jew. This, of course, makes absolute, total, and perfect sense.
What would a first century Jew think of when they heard the term "Water and Spirit"? Well, consider that Christian baptism had not yet been invented (One could argue that John Baptist's was indeed Christian, but this is a topic that will be considered in another post). Nicodemus was not only a Jew but a Pharisee, a ruler of the Jews (Joh 3:1), and a master of Israel (Joh 3:10). Henry says concerning him: "Not many mighty and noble are called; yet some are, and here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of the Pharisees, bred to learning, a scholar. Let it not be said that all Christ's followers are unlearned and ignorant men. The principles of the Pharisees, and the peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there were some in whom even those high thoughts were cast down and brought into obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem. Bad as things were, there were some rulers well inclined, who yet could do little good because the stream was so strong against them; they were over-ruled by the majority, and yoked with those that were corrupt, so that the good which they wished to do they could not do; yet Nicodemus continued in his place, and did what he could, when he could not do what he would." Given this, we can reasonably be assured of the man's knowledge of the Holy Writ. According to White, what would have occurred to a man of these credentials was Ezekiel 36:25-26: "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." The water is the washing of regeneration; the sanctifying power of the Holy Ghost. (c.f. Tit 3:5-6) Gill says of this text: "...By 'water' is meant, in a figurative and metaphorical sense, the grace of God, as it is elsewhere; (see Eze 36:25) which is the moving cause of this new birth, and according to which God begets men again to, a lively hope, and that by which it is effected; for it is by the grace of God, and not by the power of man's free will, that any are regenerated, or made new creatures...Very pertinently does our Lord make mention of water, it being his own element: regeneration is sometimes ascribed to God the Father, as in 1Pe 1:3, and sometimes to the Son, 1Jo 2:29 and here to the Spirit, as in Tit 3:5, who convinces of sin, sanctifies, renews, works faith, and every other grace; begins and carries on the work of grace, unto perfection; he cannot enter into the kingdom of God; and unless a man has this work of his wrought on his soul, as he will never understand divine and spiritual things, so he can have no right to Gospel ordinances, or things appertaining to the kingdom of God; nor can he be thought to have passed from death to life, and to have entered into an open state of grace, and the kingdom of it; or that living and dying so, he shall ever enter into the kingdom of heaven; for unless a man is regenerated, he is not born heir apparent to it; and without internal holiness, shall not enter into it, enjoy it, or see God." Henry says: "First, The regenerating work of the Spirit is compared to water, Joh 3:5. To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as (Mat 3:11) with the Holy Ghost and with fire means with the Holy Ghost as with fire. 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God. It is the washing of regeneration, Tit 3:5. You are washed, 1Co 6:11. See Eze 36:25. (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, Joh 7:38, Joh 7:39; Isa 44:3. In the first creation, the fruits of heaven were born of water (Gen 1:20), in allusion to which, perhaps, they that are born from above are said to be born of water." For the sake of context and honesty, it should be seen that Henry continues by saying: "It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use..." Calvin argues: "So far as relates to this passage, I cannot bring myself to believe that Christ speaks of baptism; for it would have been inappropriate." Later he opines: "By water, therefore, is meant nothing more than the inward purification and invigoration which is produced by the Holy Spirit. Besides, it is not unusual to employ the word and instead of that is, when the latter clause is intended to explain the former. And the view which I have taken is supported by what follows; for when Christ immediately proceeds to assign the reason why we must be born again, without mentioning the water, he shows that the newness of life which he requires is produced by the Spirit alone; whence it follows, that water must not be separated from the Spirit." So we can see that James White's interpretation has support from such learned men as Calvin, Henry and Gill. I would further add that if Nicodemus' mind was set upon the prophet Ezekiel throughout this discourse it would eplain Christ's statement concerning the Spirit and the wind: "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." (John 3:8) in the light of Ezekiel 37. 26 มิถุนายน Singing Revelation 15:3&4On the Lord's Day evenings we are studying the book of Revelation. This passage was read, and it struck a chord with me. It can be sung to any CM or CMD tune here. I like Tyrol. Based on Revelation 15:3&4 Thy works are great and marvelous, Almighty Lord our God; Thy ways are ever true and just, Thou King of Saints we laud. Who is it that shall fear Thee not? Almighty Lord our God-- Who shall not glorify Thy name? Thou King of Saints we laud. For Thou alone art Holiness, Almighty Lord our God; All nations shall before Thee bow, Thou King of Saints we laud. Thy judgments are made manifest, Almighty Lord our God; For evermore Thy gracious reign, Thou King of Saints we laud. 21 มิถุนายน Philippians 3:7“But what things were gain to me, those I counted loss for Christ.” (Php 3:7) Here we see that Paul has had many things in life that were of value to him. These are nothing, he here says, compared to Christ. The apostle began his line of thought back in 3:2 “Beware of dogs, beware of evil workers, beware of the concision.” These types are further warned against in Isaiah. “His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day, and much more abundant.” (Isa 56:10-12) Those he is warning against are those who would spoil the flock “through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” (Col 2:8) They are those who “would pervert the gospel of Christ.” (Gal 1:7) These are they who add works to the gospel of grace, make the keeping of the law a part of salvation, who change the gospel of Christ into lasciviousness (Gal 3:1-3, Gal 3:10-11, Jud 1:4). Peter calls them “natural brute beasts, made to be taken and destroyed” and “spots…and blemishes.” “But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; and shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: a heart they have exercised with covetous practices; cursed children: which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; but was rebuked for his iniquity: the dumb ass speaking with man's voice forbade the madness of the prophet. These are wells without water, clouds that are carried with a tempest: to whom the mist of darkness is reserved forever. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.” (2Pe 2:12-20) Better for them, proclaims the fisher of men, that they had never professed, than to have claimed the name of Christ and put it to open shame. (Compare with Heb 6:4-6) Why is the church to be wary of the false professors? Why, for their errors concerning the gospel! As before seen they glory in the flesh and the outward show, prating about what they’ve done and who they’ve won. (Gal 6:13) They are drunken on the things of the flesh rather than the Spirit. (Eph 5:18) To these an outward sign on the flesh is greater than the inward work on the heart. (Gal 5:2-6, Gal 6:12-13) They add works to grace, for which Paul calls down anathema upon them (1Co 16:22, Gal 1:9) They preach a false Christ (2Co 11:3-4, 1Jn 2:22) and a false gospel (Gal 1:6-7). Truly, their damnation is just. The thread continues in Philippians 3:3-6. The apostle shows that were the flesh and its works the place of glory, he would have a great deal in which to boast. He was circumcised (a covenant sign), a Jew of one of the original twelve tribes (no proselyte or half -breed family Paul’s), a Pharisee (the strictest and most conservative of the sects), zealous, and keeping the law to the letter. Yet all this he counts as loss, as nothing for Christ. Paul knew that his physical circumcision, while it set him apart physically as a covenant child, was spiritually nothing. His heart must be circumcised. (Deu 10:16, 30:6, Jer 4:4, Rom 2:28-29, Php 3:3, Col 2:10-12) His race, though unto them were committed the oracles of God (Rom 3:1-2), was nothing spiritually. He must be made a Jew inwardly. (Rom 2:28-29, Rom 9:6-7) Though a Pharisee in religion, Jesus said “That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” (Mat 5:20) Furthermore, Isaiah states that “all our righteousnesses are as filthy rags.” (Isa 64:6) Pharisaical righteousness, though by man’s standards is unattainable unto, by God’s standards is nothing. His zeal, although zeal is oft a good thing, was not according to knowledge (Rom 1:2). His righteousness was according to the letter of the law, but not in the spirit. (Rom 7:5-6, Isaiah 64:6) All of Paul’s accomplishments, he reckoned to be naught! All of the things that set him apart, that made him the man he was, those things that were gain, were loss for Christ. 19 มิถุนายน I Thessalonians 1:1 “Paul, and Silvanus, and Timothy, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.” (1Th 1:1) The church at Thessalonica is described as being “in God the Father and in the Lord Jesus Christ. We can compare this verse to II Thessalonians and see a similar refrain: “Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: Grace unto you, and peace, from God our Father and the Lord Jesus Christ. “ (2Th 1:1-2) In meditating upon these verses we are struck by their contrast with the teaching we derive from John 17, our Lord’s high priestly prayer. Note especially John 17:22 and 23. “And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” (Joh 17:22-23) Here we see, not the church in Christ, but Christ in the church! Does this teaching contradict that of the Apostle Paul to the Thessalonians? For our answer we will have to go to the Epistle to the Colossians. In Colossians 1:27, we see the phrase “Christ in you, the hope of glory.” This is analogous to the phrase in John 7:23, “I in them.” Clearly then, Christ is within His people. Not only do we find the idea of Christ being within His people, but according to Colossians 2:9, “in him dwelleth all the fullness of the Godhead bodily.” This answers to the phrase “I in them, and thou in me” in John 17:23. So we may see that Christ is in His church and the Father is in Christ. How does this tie in with the Thessalonians epistles? Consider Colossians 2:10-13. “And ye are complete in him, which is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;” (Col 2:10-13) The church is here seen to be: 1. Complete in Him (Col. 2:10) 2. Circumcised in Him (Col. 2:11) 3. Buried with Him (Col. 2:12) 4. Risen with Him (Col 2:12) 5. Quickened with Him (Col. 2:13) Seen from this passage, the church is in Christ. John 10:26-30 further expand this idea. “But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. I and my Father are one.” (Joh 10:26-30) These Scriptures show the church, as exemplified by sheep, as being in both Christ’s hands and the Father’s. From previous passages we know that Christ and the Father are in the sheep as well. What are these verses teaching? Unity. We have the unity of Christ with His church, the unity of Christ with the Father, the unity of the Godhead, and the unity of believers. These are great doctrines and really foundational to our understanding of the gospel. 18 พฤษภาคม Singing Ephesians 1:3-12I have been learning a little about the Psalter and Psalmody. In a fit of "inspiration" I decided to meter and rhyme Ephesians 1:3-12. I came up with this common meter version. It can be sung to nearly any tune here. I think Aberdeen fits pretty well. Here goes: Based on Ephesians 1:3-12 Blest be the Father and the God Of Jesus Christ our Lord, Who us hath blest abundantly With all that Heav'n affords. Before the founding of the world, He through electing grace Chose us: that holy, blameless we In love should seek His face. Predestined unto son-ship we, To Him by Christ alone, By pleasure of His righteous will, His goodness is made known. Unto the glory of His grace, And to the praise thereof; Accepted by this grace alone, Brought into the belov'd. In Whom redemption through His blood We have; with sin forgiv'n, According to the riches of His grace revealed within; Wherein abounding He hath shown To us this mystery, All wisdom, prudence, and His will: Unalter'ble decree; Which He hath purpos'd in Himself, That when the times were full, He might all things that in Christ are, As one bring in His fold. In Whom inheritance obtain, We destin'd by His plan, Through Him who purposeth and works All things by His command. Sing praise to Him Who purpos'd all, By counsel of His will, Who gave to us to trust in Him, By grace, Who keeps us still. 16 เมษายน The Two GospelsAs I understand the two systems, biblical soteriology (aka Calvinism), is separated by all other forms of Christian soteriology by several major tenets. I believe there is one question, however, which we may posit that can determine whether one falls into the gospel camp, or the other. Q. How may one be justified? a. Through the finished work of Jesus Christ upon Calvary b. Through the work of Christ plus something that originates within me Position a. is a monergistic point of view. God and God alone saves. God elects the individual without condition. The law of God awakens man to his sinful condition. The Holy Spirit regenerates the dead spiritual aspect of man. God gifts this individual with the faith to believe, and with repentance. Christ's righteousness is imputed to those for whom He died. All who the Father gives to Christ come to Christ, and all for whom Christ died are justified. Position b. is a synergistic point of view. It says that God works in cooperation with man in order to effect salvation. It is often characterized by a plea such as "God did all the work. Now all you have to do is {fill in the blank}." In future posts I will take a closer look at these views and comment on them. 31 มีนาคม Picking upPicking up has never been a favorite thing. Many activities have I enjoyed in my life, but when a mess has been made I do not rush to put things back in their place. For this reason I often procrastinate, and many times I do not complete a project I have started; for fear of picking up. Several months ago I had a blog. In it I developed my fledgling interest in Reformed Theology. I allowed it to be overrun by foolish questions calculated to engender strife. The type of debate I was allowing became one-sided and meaningless, hurtful to the participants and contributors to the site. I came to suspect that my detractors were family members, who came to the table with a set of presuppositions and no desire to hear of my position. For fear of causing a rift in the family (rather deepening the rift that had been created by my coming to the Doctrines of Grace) I resolved to shut down my blog. Now I propose to begin again, to pick up where I left off. This will give me an opportunity to develop my thoughts further, and hopefully generate some beneficial discussion/ debate in the blogging community. My desire is that all that is said and done within this forum will be to the glory of our great God and Savior, Jesus Christ. By His Grace, Tim 17 ธันวาคม Old BlogThe previous three posts are extracted from my old blog, which I deleted for personal reasons. I wrote these articles personally and found them to be too interesting to lose, so I reposted them here. Which Way"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (Matthew 7:13-23) Here we see that there is but one way to be saved. How important is it then to be sure of that way? Jesus himself says "few there be that find it" (Matthew 7:14). On the other hand there are many who find the way of destruction. This path is broad and the gate yaws wide. There at the entrance of the gate stands those who speak whatever the listener wishes to hear. "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." (II Timothy 4:3, 4) The religions of the world have their own attractions, for Vanity Fair indeed is large, and her merchants varied. Those who are of particular danger, however, are the ravening wolves in sheep's clothing. These are they who come into the church and make a show of godliness but deny the power thereof (II Timothy 3:1-5). They promulgate the insidious doctrines of easy-believism, the "sinner's prayer," the altar call, and other perfidious and unscriptural dogma. They desire a departure from the narrow way, for they find it too strait for their liking, and they desire to take as many with them as will heed their call to turn aside. The elect are not deceived by their wolfish calls and howls, but if it were possible, even they would turn aside (Matthew 24:24). "Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand or to the left." (Deuteronomy 5:32) "Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies." (Psalm 40:4) What is that strait way then? "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). What is the narrow gate then? "Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep" (John 10:7). Jesus is the narrow gate and the strait way that leadeth unto life! How do I enter in? The Philippian jailer asked that question. "...Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house" (Acts 16:30, 31). How does one believe though? What sort of belief is effective for salvation? After all, we know that "...The devils also believe, and tremble" (James 2:9). According to Romans the word necessary for belief is already in the heart of the believer (Romans 10:8). How did it get there? Through the hearing of the preaching of the gospel (Romans 10:14, 15). The gospel proceeded from God (Romans 1:16; I Peter 1:25) and is given unto the elect (I Thessalonians 1:2-5) so that they may come to the knowledge of the truth (I Timothy 2:4). The word and the gospel then are of God. Ephesians 2 tells us that before salvation we were dead in our trespasses and sins. Romans 3 tells us that there are none righteous, none that do good and that all have sinned. We know from Romans 6:23 that the wages of sin is death. In Genesis 3 we find that it is God who sought the sinner in the garden, God who made the covenant with Adam and Eve, God who covered them with coats of skin. Man, according to Romans 3 does not seek after God. Ephesians 2:8, 9 tells us that the faith, that is the belief, through which saving grace works is not of ourselves. It is no work of man this belief. It is the gift of God. "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men." (Titus 3:3-8) Finding the narrow gate and the strait way then, is entirely through the grace and mercy of God. The faith necessary to believe on his name is a gift of God. The word that is within us because of the preaching of the gospel is of Him. Naught can we do except by his good pleasure (Philippians 2:12, 13; II Thessalonians 1:11, 12). The wolves are to be avoided, for though they cannot lead the elect off the narrow path yet much damage may be done by their malicious intent. "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them" Acts 20:29, 30) A New Creation
Paul asks the question, "Shall the thing formed say to him that formed it, Why hast thou made me thus?" This line of interrogation is rhetorical by nature, but the apostle answers himself with "Hath not the potter power over the clay?" (Rom 9) No man in his natural state wishes to consider the possibility that God is truly sovereign. Yet the Bible is clear. "...Cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand..." and again, "But He is in one mind, and who can turn Him? and what His soul desireth, even that He doeth. For He performeth the thing that is appointed for me: and many such things are with Him. Therefore am I troubled at His presence: when I consider, I am afraid of Him." (Job 23:13-15) Notice that even the righteous Job was fearful of his Creator, when he realized that "He performeth the thing that is appointed for me." Now we know that the clay can say naught to the potter, and the creature is likened to clay. The clay is used "of the same lump to make one vessel unto honor, and another unto dishonor." Each person is fitted for God's use. Paul postulates the following: "What if God, willing to show His wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us, whom he hath called, not of the Jews only, but also of the Gentiles?" (Rom 9:22-24) It is abundantly clear that some of the vessels are fitted for mercy and others for wrath, each to shew forth the magnificence of God's design. I wish to here dwell upon the vessels of mercy. Paul shews that they were "afore prepared unto glory." This is indicative of their election and calling to be saved. Previously in Romans we discover that "for whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God that justifieth." (Rom 8:29-33) Here it is evident that God, in his predeterminate foreknowledge ordained that His elect should be completely saved. First, we see that they are predestined to be conformed to His Son. Second, they are predestined to be called. Third, they are predestined to be justified. Fourth, they are predestined to be glorified. Notice that each part is an act of God's good pleasure.
In Ephesians chapter 1 we discover that those predestinated are so "according to the good pleasure of his will." This determination happened before the foundation of the world in the counsel of His own will. Before those who were predestined could be saved, however they must first be quickened: "And you hath he quickened, who were dead in trespasses and sins." (Eph 2:1) Spiritual death is a complete lack of righteousness, understanding, and profitability. (Rom 3:10-12) It is an evil deceitful heart. (Jer. 17:9) It is a lack of fear for God. (Rom 3:18) It is walking according to the course of this world and the devil. It is following the whims of the flesh instead of the dictates of God. It is being under the wrath of God. (Eph 2:1-3) "But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, by (grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. " (Eph 2:4-10) Thanks be to God for this unspeakable gift! God's richness of mercy and his great love for His own is demonstrated by His regeneration of the dead sinner. His grace is shewn through his great gift of faith in saving the lost. His foreknowledge is revealed in the good works that he has ordained His elect to perform. His glory is proclaimed through his raising up of the unclean unto a place of authority with His only begotten Son. Salvation is through no work of man for "to him that worketh is the reward not reckoned of grace, but of debt." (Rom 4:4) And again, the Scriptures say: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Savior; That being justified by his grace, we should be made heirs according to the hope of eternal life." (Tit 3:5-7) Salvation is not by the working of man, but rather through the working of God. "Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Eph 2:9-10) Here we see that not only are the saved the workmanship of God, but they are created in Christ Jesus. Now a creation cannot form itself; it has not the ability to manufacture from nothing something, else it would no more be a creation, but instead a creator. In the first chapter of Genesis, we do not see nature organizing herself by her own will. The rocks do not form on their own accord. The trees and herbs do not beg to be brought forth from the soil. The fishes and fowls do not spring into being on their own cognizance. Even man himself was powerless before God breathed into him the breath of life. "And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." (Gen 2:7) "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." (2Co 5:17) The significance of being made anew is clear from the following verse: "For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." (Rom 5:19) When man is made in the image of Adam, he is under the curse of sin and in bondage to the Law (Gal 4). Being made anew in the image of Christ (Rom 8:29) brings us the blessings of righteousness and imputes unto the sinner all of the blessings that go along with being sons of God. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure." (1Jo 3:1-3) "For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Rom 8:14-18) The vessels of mercy then are the workmanship of God. They are His creation, destined to be made in the image of His only begotten Son. It is the pleasure of God that brings these things into being, and all of it is known since before the founding of the world. God has not merely provided a way for the vessels to be made, but has made them in the way that He has chosen. He has not simply allowed creation to follow its own course, but has layed out a course to create man anew in the image of His dear Son. All of this is to shew forth His glory and grace. Amen! John 3:16I am having a friendly e-mail conversations with a friend concerning the Doctrines of Grace. One of his objections to the limited atonement included John 3:16. This is my answer as I now understand this verse. |
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