Predestination vs Fatalism

A friend wrote (Sat Mar 10, 2007 7:08 am) and asked:

Sing,

Can you tell us the major differences between your understanding of divine predestination and that taught by the Islamics?

Brainy
===

Hi Brainy,

I don't know if I can... I don't know what is taught by the Islamics! I have heard that it teaches something like "what shall be, will be" - a kind of fatalism.

However, it is odd that you should me ask such a question - it betrays some serious misunderstanding with my view. What have I written that betrays SUCH fatalistic idea in your mind. Just curious.

I can tell you the little I know what I understand the Bible to say.

"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.” EVERYTHING HERE IS MONERGISTIC - SOLELY AND COMPLETELY by free and sovereign divine grace - of pure and unadulterated divine grace in our eternal salvation. Also all the divine actions here embrace, and apply to every single elect in Christ.

Now let me explain.

The first basic point to note concerning Romans 8:29-30 is that the people embraced here includes every single elect. This simple fact should inform us how we understand the wonderful declaration... The exact number predestinated is the same number effectually called unto eternal life through free grace justification based solely on the righteousness and blood of Jesus Christ. Every single elect predestinated to be conformed to the image of God’s Son, God called... God justified... and God glorified… all by God’s free grace, without any human co-operation. Not a single elect of God missed this call. So, what is this call? Is it the gospel call to faith, or effectual call unto eternal life? This call cannot be the gospel call to conversion - because the gospel call to conversion does not reach every single elect who are effectually called unto eternal life, see 1689.10.3. The call here is the divine effectual call unto eternal life - and this is true of every single elect, with no exception whatsoever, 1689.10.1.

Every elect is called unto eternal life by the direct and immediate and efficacious call of God through His Word (life-giving Christ) and Spirit. This He did by justifying them, i.e. He removed the just condemnation upon them, and applied to them personally the righteousness of Christ, all by pure free grace, not on condition of faith. One is gravely mistaken if he understand the call in Romans 8:30 has anything to do with the gospel call. It is classic eisegesis by very many - the free-willer as well as the so-called 'reformed' folks.

The justification spoken here is the justification applied to an elect at effectual calling unto eternal life, spoken of in 1689.11.1. This is the justification applied to every single elect personally at God's appointed and approved time at effectual calling. This is not the justification experienced by faith through the gospel call - because not all the elect will receive the gospel call and experience justification by faith. The justification spoken of here is justification prior to faith; i.e. justification applied when an elect was a condemned, dead child of wrath.

This passage does not support the view of gospel call leading to justification by faith. There is no gospel call here. There is no justification by faith here. There is effectual call unto life... effectual call unto life requires the removal of the condemnation of death, i.e. it requires the justification secured by Christ to be applied to the elect personally. There is justification by divine free grace through the righteousness of Christ applied to an elect personally. When condemnation is removed, eternal life is bestowed; yes, eternal life is bestowed... thus guaranteeing glorification. Effectual call unto eternal life guarantees glorification regardless of the amount of salvation blessings one will experience through the ministry of the word.

There is no gospel call here. Apostle Paul did not say, “whom the preacher called God justified.” The preacher issues a gospel call to conversion. But what did Christ say about the call to life? John 5:25 “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.” Please note, this does not say the ministry of the preached word, nor the preached words of Christ, it is not the voice of the preacher, but the ‘voice of the Son of God’. How easy it is to usurp Christ in the effectual calling of the spiritually dead elect to eternal life with the preachers’ gospel call of the regenerated elect to belief in the truth.

Those that God has predestinated to eternal salvation, God himself will bring them to eternal salvation, without any assistance or cooperation from finite man.

Where then is the place of the ministry of the word? Good question. It is very necessary for God's children - i.e. the elect already regenerated by God - to hear the word of truth, the gospel of their salvation (Eph 1:13). They need to hear and to know the truth of their glorious salvation by grace. God has appointed the ministry of the word to bring temporal blessings to His children here on earth.

The ministry of the word is MOST NECESSARY - but only for the purpose it is ordained by God, not what man has VAINLY imagined. Preachers have been called to feed the lambs... but many have vainly and foolishly think that God called them and commissioned to HELP God father His children. The command is, "Go, and make disciples..." Too many think it is, "Go and make children of God."

God's children must be discipled... instructed and taught the truth of their eternal salvation by God's free grace, taught to observe all the commands of Christ - this will bring them the temporal salvation in this life. The command is, "Go ye therefore, and teach all nations..." Only those whom God has already effectually called to eternal life, bestowed with eternal salvation, are capable of receiving teaching from God-sent preachers. Too many foolishly think, "Go ye therefore, and assist God to bring forth His children."

The ministry of the word is MOST UNNECESSARY for the BEING of God's children.

The ministry of the word is MOST NECESSARY for the WELL-BEING of God's children.

It was never ordained for that purpose. Deluded man has perverted it. I have not heard of a father who ever claim that diapers and baby clothing, or doctors or midwives, have anything to do with the BEING, the conception and birth of his child. But there are too many deluded preachers and believers who think that the ministry of the word and faith has something to do with their BEING as children of God

Without the ministry of the word, not one jot of the eternal salvation of one elect is ever lost.

Without the ministry of the word, a child of God is deprived of the temporal salvation which comes from the ministry of the word. That explains the urgency of 'preach the word, be instant in season, and out of season...' That explains the command, 'take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou BOTH SAVE THYSELF, AND TEHM that hear thee.'

Would the eternally wise God risk the eternal salvation of His elect by conditioning it upon something finite man must cooperate and assist and do? God forbids.

That's about all I know - and it is a fraction of a drop in the south china sea.

God is sovereign, and I am an optimist.

Now, you may tell me the difference between what I believe and what a muslim believes about 'fatalism'.

sing

--------

On Mar 13, 2007, at 7:20 PM, Brainy wrote in reply:

Will God accept anyone who does not love Him? Is our love to Him as important as the legal ramifications of justification to Him? Do those who have not called upon the name of the only begotten Son of God, love Him? Can they even know Him?

Brainy
-------

Brainy Brian,

I am puzzled most of the time by your rhetorical interrogative questions, and I ask myself what have I written that provoke such questions.

Let me give my sandy thoughts to your 'rhetorical' questions - so put on goggles.

1. Will God accept anyone who does not love Him?

As I understand from the Bible, God's acceptance of a sinner - condemned, dead and alienated slave - begins in TIME by His free and sovereign work of effectually calling him personally to grace and salvation - by removing that condemnation through justification by His grace, by removing that spiritual deadness through regeneration, and by removing that alienation through adoption and bestowing the Holy Spirit to dwell in His child. God put His laws into their mind and write them in their hearts, Heb 8:10. I do expect such as born of God Himself will somehow love God from the heart no matter how ignorant he may be. HOWEVER, I do believe that the gospel ministry would enhanced that love for God in a mighty manner.

Nevertheless God ACCEPTED [simple past tense] a sinner while he was in enmity against Him and gave His only begotten Son. God the Father does scourge and chastise a loveless and cold-hearted child of His. The issue of acceptance with God is a settled matter once for all by God Himself... by His free and sovereign grace. Grace turns a rebel sinner into a child of God. The gospel ministry would make a disciple out of an ignorant child of God.

2. Is our love to Him as important as the legal ramifications of justification to Him?

Don't understand your question! What are the legal ramifications of justification? If you tell me what they are, and how important they are to God, then I may attempt to answer your question.

3. Do those who have not called upon the name of the only begotten Son of God, love Him?

Simple answer, NO. I hope this is the answer you wanted to hear. Why, do you expect me to say 'yes.' Their BEING sons of God is independent of and PRIOR to their calling upon the name of the only begotten Son of God. They were born sons of God on the basis of the life and death of the only begotten Son of God. The gospel ministry is to inform them of the truth concerning their Lord and Saviour --- that they may hear and believe Him and call upon Him. Without the gospel ministry they would have no knowledge of their Lord and Saviour Jesus Christ. They would be deprived of the temporal salvation which the ministry of the word has been appointed for.

Ignorance is certainly no bliss... it deprives a child of God - destined and fitted for eternal salvation by God's free and sovereign grace - of so much temporal blessing while he lives here on this earth. 'Ignorance is, in fact, the mother of all bondage.'

God does not care only for the eternal salvation of His elect. He cares for the temporal salvation of His elect here on earth too. That explains the command, "Go ye therefore , and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even to the end of the world."

The command here has NOTHING to do with the eternal salvation of God's elect. The Triune God takes care of that all by Himself... Romans 8:28-29. The command here has to do with the temporal salvation of God's children - go and teach God's children that are found in all nations... in teaching and preaching God's children are made manifest by their faith in the Lord Jesus Christ. These are to be baptized and gathered into NT churches; they are to be taught to observe the instruction of Christ here on earth as they trod through this world to their eternal home.

4. Can they even know Him?

Ordinarily, without the ministry of the word, GOD'S CHILDREN would have no knowledge of Christ. They are eternally saved by grace alone that they may know Christ... and be saved timely through the gospel ministry. "And this is life eternal, THAT - THAT -THAT they might thee the only true God, and Jesus Christ, whom thou has sent."

They are saved by God's free grace in order that they may be brought to know Christ, their Redeemer. It is not the other way round - they are brought to know God in order that they mya be saved. Those who are not saved have no capability to know God and the Saviour He has sent.

"For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."

To them that ARE SAVED, the gospel is the good news that inform and instruct them the truth of God's power in their salvation - that has taken place by God's free grace.

Now tell me how many buckets of sand you will send over.

sing

=========

Who would you want to do the choosing?

If God DID NOT already predestinate and choose to save and bring some people to heaven, then what would happen? If God did not foreknow, predestinate, call, justify and glorify any sinner, and instead, but leave the whole matter to sinners to decide, would any sinner ever decide to go to heaven, a place so hateful, and contrary to their sinful nature?

If God were to leave it to HELL DESERVING sinners, who are in enmity against Him, to choose and decide for themselves whether they would want to go to heaven or not, would any of them be found in heaven? Would anyone choose to be with Him?

(One might as well leave it to the fish to decide and choose whether they want to live outside of water!)

Ah, I praise and bless the Lord that He is the God who chooses to save poor sinners who are hell-bent rebels against God.

Effectual call & Gospel call

Effectual call and Gospel call

Date: Mon, 08 Aug 2005 16:32:03 +0800

Dear Brethren of Ipoh East Church
[this church disbanded some while after they had rejected me as the overseeing elder because they would not receive the word of truth rightly divided. They chose to persist in the doctrines they have inherited from the Reformed Baptists]

I believe that there are several issues that require your particular attention when you come together to study the Scriptures' teaching as summarised in the Confession of Faith. I say 'particular' attention because there are lots of confusion and difficulties lie.

I will just highlight them, so that you may focus your attention on them.
As I said before, I will be a facilitator. I will facilitate by asking some questions for your careful consideration. If you feel that the questions are illegitimate please feel free to ask alternative legitimate questions to help us to understand the subject better. Then we will try to find answers for them. You don't need to feel trapped by the simple questions. I don't ask these questions to trap anyone. You brothers are intelligent and thinking men. Only the inconsistent and contradictory beliefs will ever trap a man. Nothing else would. Let the truth guide to where you ought to go.

In this post, we will begin with Effectual Call (1689.10) and Gospel Call (1689.14,20). The chapters of the Confession mentioned would be a good guide. [I am using the Met Tab's edition.] They summarized what the Scriptures teach on the related subject.

Please consider carefully the distinction between the effectual call and the gospel call. Feel free to add to the questions and/or give your answers. They are no trick questions. They are simple questions with simple answers. Some are similar questions phrased in different ways. Others may be phrased in a clumsy way. I TRULY fear that some of you may feel INSULTED by being asked such simple questions. So, I do apologize in advance. Often simple truths are best taught with simple questions. Just DON'T keep quiet. If you do, then your brothers do not know what you do believe!!!


A. Effectual Calling
1. Concerning 1689.10.1.
"Those whom God hath predestined unto life, He is pleased in His appointed and accepted time, effectually to call,(1) by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ;(2) enlightening their minds spiritually and savingly to understand the things of God;(3) taking away their heart of stone, and giving unto them a heart of flesh:(4) renewing their wills, and by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ;(5) yet so as they come most freely, being made willing by His grace.(6)"

- Who is the author of effectual call?
- Who/what is the Word of God - "His Word"?
- Is Christ the eternal Word involved in the effectual call?
- Who are the objects of effectual call?
- What is effectual calling?
- What does God, by His Word and Spirit, do at effectual calling?
- What is the condition of a man's mind before/after the effectual call?
- What is the condition of a man's heart before/after the effectual call?
- What is the condition of a man's will before/after the effectual call?
- In the effectual calling, is a sinner drawn to Christ and united with Him?
- What does it mean to be drawn and united to Christ?
- Who does this drawing and uniting?
- What does it mean 'determining them to that which is good"?
- Is a human preacher involved in any part of the effectual calling?

2. Concerning 1689.10.2
"This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature,(7) being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit;(8) he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead.(9)"

- How is the effectual call executed or effected?
- Is the effectual call dependent or condition upon God's free and special grace alone?
- Is the effectual call dependent or condition upon anything in the person called?
- Is the effectual call dependent upon any power [of believing perhaps] or agency in the person?
- Why is the person entirely passive in the effectual call?
- In what call is a man dead in trespasses and sins made alive, in the effectual call or gospel call?
- In what call is a man dead in trespasses and sins "quickened and renewed by the Holy Spirit"
- In what call is the grace offered and conveyed, in the effectual call or gospel call?
- Is a man dead in trespasses and sins able to embrace the grace offered and conveyed?
- What call enables a man dead in sins and trespasses to embrace the grace offered and conveyed?
- In what call is the grace offered and conveyed embraced by a man, in the effectual call or gospel call?
- What call does the quickening and renewing by the Spirit enable a man to answer, the effectual call or the gospel call?
- Why is the power that enables the embrace of the grace offered and conveyed no less power than that which raised up Christ from the dead?
- Is effectual call dependent upon the gospel call?
- How are the effectual call and the gospel call related?

3. Concerning 1689.10.3.
"Infants dying in infancy are regenerated and saved by Christ through the Spirit;(10) who worketh when, and where, and how He pleaseth;(11) so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word."

- Are the statements in 1689.10.1 concerning 'those whom God has predestinated to life' INCLUSIVE of ALL the elect mentioned in this paragraph?
- Are the elect mentioned in paragraph 3 included in the elect predestinated unto life in paragraph 1?
- Are the elect in paragraph 3 effectually called to life and salvation in a different manner than those mentioned in paragraph 1?
- What is the difference between the effectually called elect mentioned in paragraph 2 and those effectually called elect mentioned in paragraph 3?
- What does the 'ministry of the word' mean?
- How is "by Christ through His Spirit" in paragraph 3 related to 'by His Word and Spirit' in paragraph 1?
- To whom is the ministry of the word intended: those with a mental capacity to hear or those without?
- What is the relationship between 'grace offered and conveyed by it' in paragraph 2 and the 'outwardly call by the ministry of the word' in paragraph 3?
- What is 'it' by which grace is offered and conveyed?
- What is the difference between the 'elect infants dying in infancy' and 'all elect persons who are incapable of being outwardly called by the ministry of the word'?
- What is the similarity [indicated by 'so also'] between the 'elect infants dying in infancy' and 'all elect persons who are incapable of being outwardly called by the ministry of the word'?
- Why is the elect infant dying in infancy incapable of being outwardly called by the ministry of the word?
- Why are all other elect persons in paragraph 3 incapable of being outwardly called by the ministry of the word?
- What are two chief reasons the elect mentioned in paragraph 3 incapable of being outwardly called by the ministry of the word?
- Are there God's effectually-called elect who, for various reasons, are not reached by the gospel call?
- Will these be justified by God? How?
- Will these be justified by their faith? How?
- Will these be found in heaven? Why?

4. Concerning 1689.14.1 - Faith and gospel call.
"The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts,(1) and is ordinarily wrought by the ministry of the Word;(2) by which also, and by the administration of baptism and the Lord's Supper, prayer, and other means appointed of God, it is increased and strengthened.(3)"

- In the effectual call, God, by His Word and Spirit [the THREE Persons of the Godhead] call to life and salvation one who is in the state of sin and death. In the gospel call, the Spirit of Christ works faith in the hearts of those already regenerated. Are the two acts of grace the same? How are they related?
- Who are they that are enabled to believe?
- How is 'enabled to answer the call and to embrace the grace offered and conveyed by it' in 1689.1.2 related to 'is enabled to believe' in 1689.14.1?
- Who is able to respond to the gospel call, those already effectually called to life or those still in the state of sin and death?
- Who is able to exercise faith in response to the gospel call, those already effectually called to life or those still in the state of sin and death?
- What role does an elect play in the gospel call?
- What role does an elect play in the effectual call?
- What is the divine work in the gospel call to faith?
- What is the divine work in the effectual call to life and salvation?
- How is an elect ORDINARILY brought to faith?
- How is an elect ALWAYS WITHOUT EXCEPTION brought to life and salvation?
- What does 'ordinarily brought into being by the Word' imply?
- Are bringing a spiritually dead person to eternal life in the effectual call, and calling a person effectually called life to believe the truth of his salvation, the same thing?

5. Concerning the Purpose and Function of Gospel Ministry 1689.20.3-4
"... And therefore in all ages, the preaching of the Gospel has been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God."
"Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable work of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life; without which no other means will effect their conversion unto God."

- Who determines the availability of the gospel ministry in various places and different times in history?
- What is the divinely ordained purpose of the preaching of the Gospel?
- What does 'the preaching of the Gospel is the only outward means of revealing Christ and saving grace' mean?
- Why is the preaching of the Gospel is the only outward means of revealing Christ and saving grace?
- How does 'the preaching of the Gospel reveals Christ and saving grace'?
- What is absolutely necessary for the preaching of the gospel to reveal Christ and saving grace?
- Can the preaching of the gospel reveal Christ and saving grace when there is no PRIOR work of effectual calling to life?
- In whom does the preaching of the gospel reveal Christ and saving grace?
- How is the preaching of the gospel related to the conversion of sinners unto God?
- Who can be converted to God by the preaching of the gospel?

- Finally, are the gospel call blessed by the Spirit of Christ unto your conversion to God, and the effectual call of God, by His Word and Spirit, that brought you out of a state of sin and death to life and salvation by Jesus Christ, one and the same? How are the two related? Do they always happen together?

I have asked lots of simple questions on one or two subjects. I am sure you may have some too. Please free to ask. Print out the questions and use them to study the subject.

We hope through this exercise we can agree what the 1689 LBCoF has summarized the Scriptures' teaching.

At this stage, we are NOT concerned whether we agree with the summary of the Confession. At this stage, we only want to determine what the Confession HAS summarized.

I hope you enjoy the study together.
Sungai Dua Church will also study these questions this Wednesday, and the following weeks.

May the Lord bless the Berean minded believers among us.

I am seeking and learning together with you all.

Your brother and servant of Christ,
Pastor Lau

Sin and Righteousness - Imputed and Imparted

[I read this article some years ago... I have no idea who the author is. If any reading this article know the identity of the author, I would be very grateful if I am informed. 'Imputed' and 'Imparted' are synonymous with the 'Legally Imputed' and 'Vitally Applied' aspects of justification expounded in another article - Therefore as the Arminians... Even so the Calvinists , sing]

Sin and Righteousness — Imputed, and Imparted

Romans 5:18-19

Many who rejoice in the testimony of Scripture regarding the imputation of Christ’s righteousness to us in justification strenuously object to the equally clear teaching of Holy Scripture that the righteousness of Christ is imparted to chosen, redeemed sinners in sanctification (the new birth). They do so because some heretics use the term “imparted righteousness” to teach that God the Holy Spirit imparts a meritorious righteousness to us, mixing grace and works. But we must not allow some heretic to rob us of the joy of precious gospel truth. I do not intend to quit calling Christ “Christ,” because the pope calls him “Christ”!

Let me be crystal clear. — The righteousness of Christ that is imparted to God’s elect in regeneration has nothing to do with meriting God’s favor in salvation. The righteousness of Christ imparted in the new birth is the righteous nature imparted to (given to and created in) us by God the Holy Spirit in the new birth, by which we have been made “partakers of the divine nature” (2 Pet. 1:4). This “divine nature” is “that new man which after God is created in righteousness and true holiness” (Eph. 4:24), “Christ in you the hope of glory” (Col. 1:27). It is this new, righteous nature that was created in us in regeneration, which is ever in conflict with the old Adamic nature (Rom. 7:14-25). It is the “seed” of God placed in man, which “cannot sin” (1 John 3:9).


Adam’s Sin

All that our father Adam did as our federal head in the garden, we did in him. All that Adam did was imputed to (charged to) us by God. So that we were “made sinners” by that one man’s sin. All that Adam became as the result of his fall, we became by natural generation. Every human being, being born of the seed of Adam, is born in sin, a natural born sinner, depraved in all his being. Adam’s sin was judicially, legally imputed to us when he sinned in the garden; and his sinful nature was imparted to us in time when we were born of his seed by natural generation.


Christ’s Righteousness

In like manner, all that Christ did in his obedience to the will of God, as the Federal Head and Representative of his elect, we did in him. His righteousness was imputed to (charged to) us when he died as our Substitute in the complete accomplishment of our justification (Rom. 4:25). As it was that we received Adam’s fallen nature by natural generation, in the new birth (regeneration) all who are born of God have Christ’s righteous nature as our Mediator imparted to us.


“Made Righteous”

In verse 18 the Holy Spirit tells us, “by the righteousness of one the free gift came upon all men unto justification of life.” Notice that the words here have reference to that which was done in the past. When Christ was “made sin” and satisfied the justice of God for us by his death upon the cross, we were made “the righteousness of God in him.” His righteousness was imputed to us in justification.

Now, look at verse 19. — “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” Here when the Spirit of God speaks of the result of Christ’s obedience unto death, he tells us that “by the obedience of one shall many be made righteous.” Here he uses the future tense. Those words cannot possibly refer to righteousness being imputed to us in justification. That was done at Calvary. Here the Scriptures assert that all who were “made righteous” in justification (the righteousness of Christ being imputed to them), shall, at the appointed “time of love,” be “made righteous” in the new birth by the righteousness of Christ being imparted to them in the new creation of grace

The righteousness of Christ imputed to us in justification is the basis for and cause of the righteousness of Christ being imparted to us by the Holy Spirit in regeneration.


“Cannot Sin”

It is this new nature that is created in us in the image of Christ, a nature that “cannot sin” (1 John 3:9). It is the old man that sins, not the new. It is written, “Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me” (Rom. 7:20). The believer is a person with two distinct, separate, warring natures: the old man and the new, the flesh and the spirit. Our sins, everything evil in us and everything evil done by us, are the works of the flesh. Our goodness, (if I may use such language), everything good in us and everything good done by us is the fruit of the Spirit (Gal. 5:17-23).

When God saves a sinner, he does not renovate, repair, and renew the old nature. He creates a new nature in his elect. Our old, Adamic, fallen, sinful nature is not changed. The flesh is subdued by the spirit; but it will never surrender to the spirit. The spirit wars against the flesh; but it will never conquer or improve the flesh. The flesh is sinful. The flesh is cursed. Thank God, the flesh must die! But itwill never be improved.


Revelation and Experience

This dual nature of the believer is plainly taught in the Word of God. Carefully study Romans 7, Galatians 5, and 1 John 3. It is utterly impossible to honestly interpret those portions of Holy Scripture without concluding that both Paul and John teach that there is within every believer, so long as he lives in this world, both an old Adamic nature that can do nothing but sin and a new righteous nature, that which is born of God, that “cannot sin,” that can only do righteousness.

Every believer knows the duality of his nature by painful, bitterly painful experience. Ask any child of God what he desires above all things and he will quickly reply, “That I may live without sin in perfect conformity to Christ, perfectly obeying the will of God in all things.” But that which he most greatly desires is an utter impossibility in this life. Is it not so with you? Though you delight in the law of God after the inward man, there is another law of evil in your members, warring against you. You would do good; but evil is always present with you, so that you cannot do the things that you would. Even your best, noblest, most sincere acts of good, when honestly evaluated, are so marred by sin in motive and in execution, that you must confess, “All my righteousnesses are filthy rags!”

It is this warfare between the flesh and the spirit, more than anything else, that keeps the believer from being satisfied with life in this world. Blessed be God, we shall soon be free! When we have dropped this robe of flesh, we shall be perfectly conformed to the image of him who loved us and gave himself for us!


Imputed Righteousness and Imparted Righteousness

“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).

Imputed righteousness is an act of God's grace in redemption. Because the Lord Jesus Christ lived in righteousness upon this earth as our Representative and died under the penalty of God's law as our Substitute, the law and justice of God declare that we are righteous. The very righteousness of Christ, his perfect obedience to God as a man, has been imputed to us. That is to say, righteousness has been laid to our account.

In exactly the same manner as our sins were imputed to Christ, his righteousness has been imputed to us. When the holy Lord God made his darling Son, the Lord Jesus Christ, sin for us, he charged him with our sin. The Son of God became responsible to the law of God for the sins of his elect. And the penalty of sin was exacted from him. He died under the wrath of God. Even so, God having imputed the righteousness of Christ to us who believe, we have become responsible for righteousness in the sight of God's law. And we shall receive the just reward of the law for righteousness, eternal life, and everlasting glory.

As our works of sin were made to be our Redeemer’s, so his works of righteousness have been made ours. As he received the reward of our sin, we must receive the reward of his righteousness. That is substitution. Our righteousness before God is perfect, unalterable righteousness. It is the righteousness of Christ, our Substitute. Child of God, can you realize this? Your standing, your acceptance with God never varies. God is always well pleased with you in his Son!

Imparted righteousness is an act of God's grace in regeneration.  [sing: it is more precise to say in effectual calling.] In the new birth God gives his people a new heart, a new will, a new nature created in righteousness and true holiness. Your standing before God is not improved at all by imparted righteousness in the new birth. Imparted righteousness is God giving you a heart, nature, and will of righteousness so that you now love the things you once hated and hate the things you once loved. By this act of divine grace in regeneration the righteous nature of Christ is imparted to God's elect.

We rejoice in the righteousness of Christ imputed in justification and in the righteousness of Christ imparted in regeneration. Both are precious boons of God’s free grace in salvation; and both are necessary. They should be maintained and fully preached side by side. The righteousness by which we are justified is imputed. The righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.


"Imparted Righteousness"

“According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” (2 Pet. 1:3-4)

Just as the fallen, unrighteous nature of Adam was imparted to all men by natural birth, the holy, righteous nature of Christ is imparted to all God's elect in the new birth. The righteousness of Christ is imputed to us for justification. And the righteousness of Christ is imparted to us in regeneration, by the irresistible power and effectual grace of God the Holy Spirit (1 Pet. 3:10-12; 1 John 3:7-9).


I Am Not Saying

I am not saying that the believer is without sin! He is not. Sin is what we are by nature. Sin is mixed with all we do. Sin mars our best thoughts, blackens our best deeds, corrupts our best words, and defiles our noblest aspirations.

I am not saying that the old nature is changed in regeneration; it is not. Flesh is always flesh. It never improves. It never becomes spirit. It only corrupts, rots and, thank God, in time dies.

I am not saying that the believer's works can ever be accepted before God upon their own merit! They are not. We offer up our prayers and sacrifices to God, which are accepted by him, only upon the merits of Christ's righteousness and blood atonement (1 Pet. 2:5).


I Am Saying

But I am saying that the person who is born of God is a new creature in Christ (2 Cor. 5:17). He has a new nature, which is Christ in him the hope of glory (Col. 1:27). All who are born of God walk in the Spirit (Gal. 5:16-23). We love the law and truth of God. We love holiness. But, oh, the evil of our hearts!

There is a constant warfare within! (See Rom. 7:14-25). All who are born of God mind the things of God (Rom. 8:5). This is imparted righteousness. Believers love Christ and one another. They identify themselves with Christ, his gospel, and his church. Believers are men and women of honesty and integrity. They live honestly, pay their bills, and speak the truth. Believers hate their sin and long to be free of it. They are generous, kind, and merciful. In a word, all who are born of God are committed to Christ, sold out to him. And they will continue in the faith, clinging to Christ alone unto the end.

Those who do not have this imparted righteousness are no more born of God than those who do not have Christ's imputed righteousness are justified before God.

[If you know the author, please let me know].

The Lord is not willing that any should perish

The Lord is not willing that any should perish

“The Lord is not slack concerning his promise,
as some men count slackness;
but is longsuffering to us-ward,
not willing that any should perish,
but that all should come to repentance.”
2Peter 3:9

A Brother Glossy wrote:

This passage has been discussed by most at one time or another... and various thoughts have been expressed.

Some questions that can be raised about the passage:
Is the promise the same as in verse 4, “the promise of his coming”?
Who are the us-ward? Mankind in general? Or the Lord’s people?
What exactly does it mean to say that God is “not willing”?
In what sense is the Lord not willing that any should PERISH?

Perhaps the end of this verse is a good place to start… The all that should ‘come to repentance’ in any sense are those only who have been convicted, which are only those whose hearts have been made tender by divine grace.

Any thoughts are greatly appreciated.
=====

Date: October 16, 2009 5:39:50 PM GMT+08:00

Brother Glossy,

My cheapskate thoughts:

Q: Is the promise the same as in verse 4, “the promise of his coming”?
sing: Yes, the same, i.e. concerning the coming judgment in 70 AD.

Q: Who are the us-ward? Mankind in general? Or the Lord’s people?
sing: The Lord's people, the Jewish believers in Judea in particular.

Q: What exactly does it mean to say that God is “not willing”?
sing: 'Not willing' would implies not fixed nor decreed, therefore conditioned upon the believing response of the Jewish believers. It is something in the providential, not in the decretal, dealing of God.

Q: In what sense is the Lord not willing that any should PERISH?
sing: Perish as in being slaughtered and roasted by the pagan Romans army in the prophesied  judgment coming upon Jerusalem. .

I did say they are cheapskate!
sing

========

Date: October 17, 2009 3:18:37 AM GMT+08:00

Dear Brother Sing,

Thank you for your reply and answers.

Regarding “the promise” --- so you believe Peter is writing about the coming destruction of Jerusalem in 70 AD? That could be. I’ve heard that position before. Can you help me see how that harmonizes with verses 5-7? In those verses, Peter refers to creation and that creation, “the heavens were of old…the earth standing…”, being “by the word of God”.

Verse 6 tells us that the world perished, being overflowed with water. Verse 7 refers to “the heavens and the earth, which are now…” are kept in store by the same word; the same word as in verse 5. But he says the heavens and the earth, which are now, are being reserved against the day of judgment and perdition of ungodly men. So, is this the promise of his coming from verse 4?

Peter then writes about “the day of the Lord” in verse 10 through 13. It sounds more like THE last day than the destruction of Jerusalem? I would like to hear more.

Blessings from Glossy.
========

Date: October 17, 2009 12:34:38 PM GMT+08:00

Dear Brother Glossy,

Here is the 2 Pet 3 passage under consideration:
1 ¶ This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance:
2 That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:
3 ¶ Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,
4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.
5 For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:
6 Whereby the world that then was, being overflowed with water, perished:
7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
8 ¶ But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.
9 ¶ The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
===========

I will leave some scattered thoughts on these verses:

1. Peter was an apostle to the Jews, and he was writing to BELOVED Jewish believers.
These were told to be mindful of what the holy prophets, e.g. Isaiah and Haggai, etc, and the apostles of Jesus Christ have spoken about the violent ending of the nation of Israel. He was reminding the Jewish believers to be mindful… warning them not to be misled by unbelief. Jesus warned them too – Luke 21:20. Run and be saved from the destruction that was prophesied, and is most certainly coming. .

God’s beloved children who are disobedient may perish in temporal judgment in time… never in the judgment at Christ's second coming. It is quite obvious that the perishing spoken of in verse 9 is perishing in the temporal sense. God is not willing that any of His children among the Jews should perish in the judgment upon Israel in 70AD. None of God's children will perish in the second coming of Christ; all of Adam's race that were not given to Christ by the Father, and who were not redeemed by Christ shall most certainly perish. Therefore the perishing spoken of can only be a reference to perishing in temporal judgment!

'Not willing that any should perish, but that all should come to repentance' make no sense if applied to the second coming, but makes lots of sense if applied to the day of the Lord in judgment upon Israel. None of Christ's redeemed people would ever perish in the second coming - "For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day." John 6:38-39. Romans 8:29-30 declares the same truth, "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."

If the Jewish believers do not take heed, they will perish in the hand of the Roman armies; they shall be slaughtered and roasted like swine when the prophecy of Christ (Mt 24:1ff) is fulfilled.

2. The Jewish nation scoffed at such a preposterous idea.
Israel is the chosen nation of God. It has remained since the beginning, its creation at the foot of Mt Sinai. They scoffed at the promised judgment to come upon Israel. They said, "Look, all things have continued, and will continue just as it had been. This impending judgment that was promised is just an empty threat! Israel has remained though it has gone through most horrendous trials and tribulations throughout its long history. The God of heaven is with this nation. It shall always endure."

Many Jewish believers are in danger of being affected by this lie. Apostle Peter refuted this idea by showing that things have not always remained as they were from the creation. EVEN the old world of Noah was overflowed with a universal flood, so it perished by one judgment of God. The old world ended with the judgment of the universal flood. The old world was purged, and those that were delivered from the destruction continued on in the world that has been purged of unbelieving and ungodly man. The old order of Jewish earthly kingdom, seemingly invincible thus far, shall also perish in the coming judgment. It must give way to a new order - the gospel age of the kingdom of heaven.


3. The 'last days' refers to the last days of the old Jewish dispensation.
They do not refer to the last days of the gospel age. The recipients of the epistle were indeed in the very last days of the old covenant that has existed for a long time. It is about to be done away - in a very violent way! This second epistle was written around the year 66AD.

'The Lord is not slack concerning his promise' certainly indicates something much imminent with respect to the original recipients of the epistle; it is most certainly not an event that is still very distant and remote into the future, like the second coming of Christ. The issue of 'slackness' does not arise with respect to something that is still soooooooo far off into the future.

The scoffers mentioned, and warned against, have direct relevance to the recipients of the letter. These scoffers will appear on the scene soon, and Apostle Peter forewarned these believers to be on the alert, and not to be deceived by them. As the time for the judgment draw nearer, scoffers will arise . So, it refers to an event much closer to them, and has direct and immediate impact upon them… it came in 70AD.

'The day of the Lord' in prophetic language speaks of the great day of judgment. That's how the Jews understood it in light of the OT prophets. Isa 13:6 "Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty." Joe 2:11 "And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?" Am 5:18 "Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light."


4. The ‘new heavens and a new earth’ is a prophetic term that speaks of the new the gospel age.
The language of the heavens and earth indicate the cataclysmic and violent nature of the complete overthrow and obliteration of the nation of Israel. New heavens and new earth is a description of the new and superior order of the new covenant. The dissolution of the 'heavens and earth' most certainly will affect these people directly and practically - the dissolution will happen in their time.

Many assume and take for granted that the phrase ‘new heavens and new earth’ must necessarily relate to the second coming of Christ, and not the new gospel age after the destruction and abolition of the old theocratic Israel. Consider these passages:

Isa 65:17 "For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind." This is a prophecy concerning the dawning of the gospel age. The former is abolished! Isa 66: 22 "For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.”

Both these passages are found in the context of the prophecy concerning the dawning of the gospel age, and the abolition of the old covenant order - temple, sacrifices, etc. The context in both is REMOTELY connected with the second coming of Christ... It seems that the new heavens and new earth spoken of is the new covenant which remains, and the former heavens and earth that shall be done away. The dawning of the gospel age is marked by the coming of the kingdom of heaven, slowly but surely replacing the earthly kingdom of the Jews, which was completely done away with in 70AD.

Haggai 2:6-9 “For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord.”

When the Lord shake the heavens and the earth, he will usher in the new heavens and new earth... the former shall not be remembered, nor come into mind, i.e. the former shall be abolished permanently.

The language in Haggai is similar to that used by the Lord in Mt 24.29 "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

It seems to me that the Lord's word here are closely related to the words in Is 65:17 "For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind" and Haggai 2 "I will shake the heavens, and the earth." The shaking of the heavens and the earth is accompanied with the making of the new heavens and the new earth.

- The new heavens and a new earth in Isaiah, Haggai and 2Pet speak of the new world order of the gospel age in contrast to the old covenant age narrowly confined of the tiny Jewish nation. The end of the Jewish economy is such a radical and cataclysmic transformation that it is only adequately described as the doing away with the former heavens and earth, and the making of the new heavens and new earth.


5. Read Gill's comment on 'the new creature' of 2Cor 5:17
There he speaks of the gospel dispensation as the new heavens and new earth . He said, "the sense of the whole may be this, if any man is entered into the kingdom of God, into the Gospel dispensation, into a Gospel church state, which seems to be the sense of the phrase "in Christ," in Galatians 3:28 he is become a new creature, or is got into a new creation, as it were into a new world, whether he be a Jew or a Gentile;

- for with respect to the former state of either, "old things are passed away"; if a Jew, the whole Mosaic economy is abolished; the former covenant is waxen old, and vanished away; the old ordinances of circumcision and the passover are no more; the daily sacrifice is ceased, and all the other sacrifices are at an end, Christ, the great sacrifice, being offered up; the priesthood of Aaron is antiquated, there is a change of it, and of the whole law; the observance of holy, days, new moons and sabbaths, is over; the whole ceremonial law is at end; all the shadows of it are fled and gone, the things they were shadows of being come by Christ, the sum and substance of them; and there is no more a serving God in the oldness of the letter, but in the newness of the Spirit:

- and if a Gentile, all the former idols he worshipped he turns from, and his language is, "what have I to do any more with idols? or what agreement hath the temple of God with idols?" all former sacrifices, superstitious rites and ceremonies, with which he worshipped them, are relinquished by him; with all other Heathenish customs, rules, and methods of conduct he had been used to: "behold, all things are become new";

- to the one, and to the other; the Gospel dispensation is a new state of things; a new form of church state is erected, not national, as among the Jews, but congregational, consisting of persons gathered out of the world, and anew embodied together; new ordinances are appointed, which were never in use before, as baptism and the Lord's supper; a new and living way is opened by the blood of Christ into the holiest of all, not by the means of slain beasts, as among the Jews, nor by petty deities as with the Gentiles; a new commandment of love is enjoined all the followers of the Lamb; and another name is given them, a new name, which the mouth of the Lord their God has named, not of Jews nor Gentiles, but of Christians; and new songs are put into their mouths, even praise to God:

- In short, the Gospel church state seems to be, as it were, a new creation, and perhaps is meant by the new heavens and new earth, Isaiah 65:15 as well as those who are the proper members of it, are new creatures in the sense before given.

6. When the apostles speak of the second coming of the Lord Jesus Christ, it is always stated in plain language, without prophetic figures. - Mt 25:31, 2Th 1:7ff, 2Tim 4:1.

Mt 25:31 "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory..."

2Th 1:7 "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

just my cheapskate thoughts,

sing

======

Date: October 22, 2009 2:43:28 AM GMT+08:00

Dear Brother Sing,

Just wanted you to know that I found your thoughts to be rich indeed instead of "cheapskate". While the viewpoint that you have brought out would likely be considered a minority viewpoint among PB's, it is the view that I held for many years.

I especially enjoyed the thoughts regarding the world that perished in Noah's day. The way it was in Noah's day was that while one world perished from the physical earth, another world began on this same physical earth. The antediluvian world ended and the post diluvian world began. This well compares to the ending of the Old Covenant world on this physical earth and the beginning of the New Covenant world on this physical earth. Those who attempt to compare Noah's day to the final conclusion of the earth have no physical earth remaining afterward with which to compare for they say the physical earth has been utterly destroyed and no longer exists. That scenario does not compare with the illustration regarding Noah's day.

Marksman
=====

Read here also: We look for the new heavens and a new earth

Which gate, and which way, for you?

"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." Matt 7:13-14.

This passage is COMMONLY understood as teaching what a sinner must do in order to avoid eternal destruction and to find eternal life: eternal destruction is avoided and eternal life is obtained by one's work of entering the strait gate and going on the narrow way.

It is very likely that this also what you have been taught, and believe, too.

Let us ask a few questions:

1. To whom did Christ address these words of exhortation? To those already born with eternal life or to those still dead in trespasses and sin??? Nearly all affirm the latter.

2. Is the destruction spoken of eternal destruction? Nearly all affirm 'yes.'

3. Is the life spoken of eternal life? Nearly all affirm 'yes.'

4. Or is it temporal destruction and the lost this temporal life spoken of? Very few hold this view.

Let us reason together. Consider a few thoughts.

Do those without eternal life - i.e. still spiritually dead in trespasses and sin and not regenerated by the Spirit of God - do they EVER enter at the strait gate and walk the narrow way in order to get eternal life? Do they ever walk in the way of godliness and righteousness?

"Except a man be born again, he cannot see... he cannot enter..." John 3:3,5. If a man who is not born again by the Spirit of God cannot even see nor enter the kingdom of God, how could he ever enter in at the strait gate and walk the narrow way of godliness?

These words are specifically addressed to the disciples (Mt 5:2, Lk 6:20), and therefore those already born again by the Spirit of God and possess eternal life. These are exhorted to a discipleship of daily entering the strait gate and walking the narrow way. Only those with eternal life are able to enter at the strait gate and walk the narrow way to begin with. Only those with eternal life is able to take up the cross and follow Jesus Christ - i.e. entering the strait gate and walking the narrow way that leads to life... the passage DOESN'T say 'eternal life.'

But there are many with eternal life (regenerated by God's free and sovereign grace alone) who fail to enter the strait gate and walk the narrow way IN THEIR DAILY LIVES... much like their cousin Mr Lot. Many of God's children enter in the wide gate and walk the broad way in their daily lives. Like Lot, they pitched their dwelling toward Sodom, where the gate is wide and the way broad! Few of them walk like their father Abraham. Lot suffered terrible destruction in this life by his life of entering in the wide gate and walking the broad way. But Lot is in heaven by the free grace of God - a justified and righteous man... see 2Pet 2:6-6.

Abraham enjoyed the abundant of life by his life of entering in at the strait gate and walking the narrow road, away from the plains of Sodom and Gomorrah. Lot wasted and squandered away his life in Sodom and Gomorrah.

Let's assume that the passage is indeed speaking about eternal life (but please note that the passage says 'life' and not 'eternal life', they are not the same!).

1. Then according to the passage, ONLY FEW find eternal life! If that's the case, then the heaven would be VERY sparsely populated. However, this popular idea openly contradict the Scriptures itself, which declares: "After this I beheld, and lo, a great multitude, which no man can number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes..." Rev 7:9.

2. If that's the case, then eternal life is no more by God's free grace. Instead it is the reward for those few who enter in at the strait gate and walk the narrow way, eternal life is a reward for their obedience; then eternal life is found by these few through their good works of entering the strait gate and walking the narrow way; eternal life is found by those who made the mark... who enter the strait gate well enough and walk the narrow way well enough! Then it must be concluded that those few saved themselves from eternal destruction by their entering the strait gate and walking the narrow way. In another word, this is nothing but eternal salvation by man's good works... the good works of entering at the strait gate and walking the narrow road secures eternal life as a reward. This plainly repudiates the biblical teaching of salvation by grace, and is clearly condemns by the Scriptures.

Our eternal life and eternal salvation is wholly by the free grace of God, bestowed upon us while we were spiritually dead in trespasses and sins. This free bestowal of eternal life enables us to heed the exhortation in Mt 7:13-14.

Our abundant of life and salvation from temporal destruction are by our daily entering in the strait gate and walking the narrow way in this life here on earth - it is living soberly, righteously and godly (Titus 2:12-13) - in obedience to God our Father.

God freely bestows eternal salvation to us that we might work out our own salvation here in this life on earth while journey to our eternal home. God is not just interested in the eternal salvation of His elect. He cares also for the temporal salvation of His elect here on earth too. That explains the command, "Go ye therefore , and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even to the end of the world."

The command here has NOTHING to do with bringing the eternal salvation of God's elect. The Triune God takes care of that all by Himself... Romans 8:28-29. The command here has to do with the temporal salvation of God's children - go and teach God's children that are found in all nations... in the teaching and preaching of God's word, God's children are made manifest by their faith in the Lord Jesus Christ... these are to be baptized and gathered into NT churches... to be taught to observe the instruction of Christ here on earth as they trod through this world to their eternal home. They are daily to enter the strait gate and walk the narrow way if they are to experience and know an abundant of life. John 12:25.

There are TOO many Lot among God's children, and only few Abraham, i.e. the remnant.

Beware of the 'swiney' life of Lot and the prodigal son. Follow the princely life of Abraham.

In the eternal sense, both are equally saved by God's free grace: equally justified, equally regenerated, equally adopted, equally glorified - all by God's free and sovereign grace.

In the timely or temporal sense, Lot suffered destruction, Abraham experienced abundant of life.

Lot squandered away and waste the redeemed life... but Abraham saved his redeemed life.

There are churches that walk the popular way of Lot and there are churches that walk the lonely way of Abraham. We here have chosen the latter.

Now read John 12:25 and meditate on it.

Keep studying and learning... may our Lord bless you richly.

a student of God's word

sing

Who are addressed in the Sermon on the Mount?

Alice, with the girls of Frank Lowry in Tasmania, Dec 1986

Someone wrote to inquire: who are addressed by Christ in the Sermon on the Mount.
I gave this reply.

========
Date: March 12, 2007 5:25:28 PM

Concerning who are addressed by Christ in the Sermon, please take note of two obvious facts.

First, there are so many direct statements involving 'ye,' 'you' and 'your' (second person plural pronoun) throughout the whole Sermon, and the facts attached to these pronouns that we are left without doubt who are being directly addressed by Christ. There are also indirect statements in the third person (both singular and plural) - e.g. 'any man,' 'whoever,' 'they,' 'men,' etc that are general statements of truth.

Christ states again and again, He is addressing those whose God is their Father in heaven.

"Blessed are ye... rejoice, and be exceedingly glad: for great is your reward in heaven..."

"Ye are the light of the world... let your light so shine... your Father which is in heaven..."

"Take heed that ye do not do your alms before men... your father which is in heaven... your Father which seeth in secret..."

"Be not ye therefore like unto them: for your Father knoweth what thing ye have need of..."

"After this manner therefore pray ye, Our Father which art in heaven..."

"For if ye forgive men their trespasses, your heavenly Father will also forgive you..."

"Yet your heavenly Father feedeth them. Are ye not much better than they?"

"... for your heavenly Father knoweth that ye have need of all these things."

"... how much more shall your Father which is in heaven give good things to them that ask him?"

Second: these children of God are also often distinctly distinguished from non-children of God throughout the Sermon -

"... when men shall revile you..."

"... to be trodden under the foot of men."

"... let your light so shine before men..."

"... scribes and Pharisees..."

"... as the hypocrites... " many times...

"... as the heathen do..."

"... the Gentiles seek..."

"... the dogs... the swine..." etc, etc.

I think it is plain and obvious - to me anyway - who the audience of Christ's sermon is. They are specifically designated as those whose Father is in heaven. Christ addressed them in that specific manner - repeatedly throughout the Sermon.

Therefore the Sermon is specifically addressed to God's children. Christ begins by making wonderful statements (the beatitudes) of truth about them, and gives most practical instructions to them how they ought to conduct themselves as God's children - in positive exhortations and negative warnings. There is no denying the presence of others - but such are certainly not the intended audience addressed by Christ in the Sermon.

These are children of God by the sovereign and divine and direct work of the Spirit of God upon the elect individuals WHILE they were in a state of condemnation, dead in trespasses and sin, and slaves to sin. Until they are children of God by God's free and sovereign act, the gospel is perceived by them as foolishness.

It is God's children that are exhorted to a discipleship of daily entering the strait gate and walking on the narrow way. Not doing so, they would fail to work out their OWN salvation... they would make a shipwreck of their faith... they (God's children) would suffer destruction... they (God's children) would fail to find life.

The life that is found by God's children by their entering the strait gate and walking on the narrow way is NOT - NOT - NOT the same as the eternal life God has given to them by His free and sovereign grace.

This is really quite simple and plain: the immortal life that your children possess through your free and sovereign act (with respect to the children) is VERY different and distinct from the life they would find for themselves in their obedient response to the instruction, guidance and exhortations of their loving parents. A child who fails to heed their exhortations may end up a drug addict (an example of entering the wide gate and walking the broad way) - and an in-disciplined sluggard loafing parasite. Another child who heeds parental instruction will find a blessed life - healthy and useful, and pleasing to the father.

A child of God who is tossed to and fro and carried about by every wind of doctrine by the sleight of men and cunning craftiness does suffer pretty severe destruction - temporal destruction, not eternal destruction. A child of God has been saved from eternal destruction, fully and completely, and eternally by the finished work of Jesus Christ. Nothing could be added to the finished work of Christ in securing our eternal salvation. A child of God who walks soberly, godly and righteously will find a blessed and abundant life here.

When it is said, 'the people were astonished at his doctrine' (7:28), it is most natural that 'the people' refers back to 'his disciples' mentioned in 5:2. The only people that is capable of being astonished/amazed - literally 'ecstasised' - by the teaching of Christ are the spiritual people, the children of God. Natural man receives not the things of the Spirit of God... for they are foolishness unto him. I have not heard of a man being astonished by what he perceives as foolishness!

The simple fact that the Sermon is addressed to God's children should determine how the passages are to be understood - they are instruction on how God's children are to conduct themselves; NOT instruction on how sinners may become children of God by doing those things. It is instructing God's children on the subject of discipleship; it is not instructing sinners what they can do to get saved!

The idea that 'destruction' always has the eternal sense is too obvious an error that needs no further comment. One example to the contrary would expose the fallacy of such idea. The context alone determines whether the temporal or eternal destruction is intended.

I do abhor health and wealth gospel... that is one of the fables that those with itching ears are lusting after... those that cannot endure sound doctrine.

This is just my simple sandy opinion... please feel free to add cement and water in whatever proportion you see fit. Just don't let it set too quickly... else we may need to call for civil engineers on the forum to do the hacking!

sing

life must precede the activities of life - including hearing and believing.

The Woefully Blind

For several years, I had oversight over Reformed Baptist church without a pastor. This church has the 1689 CoF as their doctrinal standard! A day came when this church, at its official church members meeting, voted and decided to reject what I have endeavored to show them are the truths of the gospel of Jesus Christ. I relinquished the spiritual oversight.

Constrained by the love of Christ for these dear folks, I wrote this note to call them to remembrance of the gospel truth.
===

Brethren of ... Church,

"Yea, I think it meet, as long as I am in this tabernacle, to stir up by putting you in remembrance... that ye may be mindful of the words which were spoken before by the holy prophets, and the commandment of us the apostles of the Lord and Saviour."

"Except a man be born again, he cannot see the kingdom of God":

The new birth from above that bestows eternal life is the absolute prerequisite to perceiving and believing the things of the Spirit of God. Spiritual things are spiritually discerned. Natural man, being dead in trespasses and sins, cannot see, much less receives the things of the Spirit of God. Eternal life MUST PRECEDE faith. Faith is certainly NOT a condition of eternal life, though it is certainly a condition to evidence eternal life.

[The 'woefully blind' insist that the natural man must believe IN ORDER to receive eternal life. ]

"And you hath he quickened, who were dead in trespasses and sins":

Natural man, being spiritually dead in trespasses and sins, except he be quickened and given eternal life by the Spirit of Christ, cannot see the kingdom of God. A quickened man possesses eternal life because God has acquitted him of the condemnation of death by forgiving him all his sins, and by applying to him the righteousness of Christ unto justification of life. The removal of the condemnation of death by the Father based solely on the righteousness of Christ alone logically precedes the bestowal of the eternal life by the Spirit of Christ.

[The 'woefully blind' insist that the natural man dead in trespasses and sins must believe IN ORDER to receive eternal life. ]

"Whosoever believes HAS eternal life":

Eternal life is the effect of the new birth by the free and sovereign grace of God. Believing is a an activity of the eternal life that has been bestowed by the free and sovereign grace of God. Believing manifests the presence and possession of that eternal life in a man that has been bestowed freely by the sovereign grace of God when he was still dead in trespasses and sins.

And regeneration unto eternal life logically follows the removal of condemnation of death, i.e. justification unto life. And believing is an activity of eternal life. The order is thus: justification (applied) >> regeneration >> adoption >> faith (works by the indwelling Spirit) >> justification (experiential).

Since the Scriptures repeatedly declares 'whoever believes HAS eternal life', then whoever believes (present tense) is certified/declared/justified/vindicated that he has been given (perfect tense), and does possess (present tense) eternal life. Therefore whosoever believes in Christ has warrant to believe that he has eternal life by the free and sovereign grace of God

Believing is the condition/instrument to make manifest and demonstrate that the bestowal of eternal life be God's free and sovereign grace HAS taken place.

[The 'woefully blind' insist that whosoever will believe shall have eternal life... thus perverting a declarative statement of fact into a conditional statement of offer, i.e. you will get eternal life if you comply with the condition of believing.]

"The just shall live by faith":

Since, the Scriptures repeatedly declares, 'the just shall live by faith,' then whosoever lives (present tense) by faith declares and demonstrates that he has been justified (perfect tense) by the free grace of God. His faith justifies (present tense) evidentially that he has been justified legally by God free and sovereign grace. The justified ones, by God's free and sovereign grace, shall live by faith. Therefore whosoever lives by faith in Christ has warrant to believe that he has been justified by the free and sovereign grace of God.

Condition to evidence:

Believing is the condition/instrument to manifest and evidence the justification and eternal life that God, by His free and sovereign grace alone through the righteousness of Christ, has accomplished, and applied all by Himself without the aid or cooperation of man.

And this faith comes by hearing, even the hearing the word of truth. The preaching of the word of truth draws forth the grace of faith worked in the heart by the indwelling Spirit. For that reason, 'preach the word, be instant in season, and out of season.'

They who insist that believing is the condition to be justified by, and before God and also in order to obtain eternal life are woefully blind to the gospel truth of their salvation (Benjamin Keach)

Thanks for your patience. May the Lord bless and keep you all from wilful ignorance!

putting you in remembrance of BASIC gospel truth,

sing