"For now we live, if you stand fast in the Lord." " (1 Thessalonians 3:7)
THIS IS A MOST THOUGHT PROVOKING STATEMENT! Other versions read, "for now we really live, if you stand firm in the Lord" (NASB), "For now we really live, since you are standing firm in the Lord" (NIV), "For it is life to us if you keep your faith in the Lord unchanged" (BBE), "It gives us new life, knowing you remain strong in the Lord" (NLT), and "Now we can breathe again, as you are holding firm in the Lord" (NJB).
WE LIVE! There is such a thing as spiritual fatigue. This is not to be confused with the mythical "burn out" that is taunted by the worldly church. Rather, this is an experience in which spiritual (not merely fleshly) resources become depleted. There are some Apostolic expressions that confirm the nature of this experience. " . . . we were pressed out of measure, above strength, insomuch that we despaired even of life . . . we had the sentence of death in ourselves" (2 Cor 1:8-9). "For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men" (2 Cor 1:9). "We are troubled on every side" (2 Cor 4:8). " . . . our flesh had no rest, but we were troubled on every side; without were fightings, within were fears" (2 Cor 7:5). "In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness" (2 Cor 11:27). Since leaving Thessalonica, Paul had been enduring fierce opposition – so much so that death seemed to be working more in him than life (2 Cor 4:12). Once, when David was being hounded by Saul, he said to Jonathan, "but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death" (1 Sam 20:3).
BUT IN OUR TEXT THE WHOLE CIRCUMSTANCE HAD CHANGED FOR PAUL. Satan had managed to trouble the environment, so that no comfort was being received where Paul was located. Now the Lord, in a Sovereign exercise of His matchless grace, brings a word to Paul from another place. It is the word of the flourishing faith of the Thessalonians. It comes from a young brother whose word can be trusted, and it brings new life to the heart of the opposed Apostle. Not only had he been oppressed, but his great heart yearned to know of the Thessalonians, whether they were standing strong in the faith, though vigorously opposed by their enemies. Now his heart is refreshed by hearing they are doing fine, growing in the Lord, and doing so in the vigor of faith.
ALL OF THIS POSTULATES a keen interest in the welfare of the saints. No one can be refreshed and encouraged by the report of someone else's faith unless they have an interest in it. In our text, Paul has more interest in the spiritual welfare of the Thessalonians than in his own life. He had such a zeal for the Lord that he burned within for the advancement of the saints. It should be obvious that such an attitude is exceedingly rare. O, that God would raise up more laborers of this caliber, and purge from His fields those who have no genuine regard for His people! Much of the deficiency that exists in the modern church is directly traceable to a lack of spiritual interest in those who are charged with its care.
IF YOU STAND FAST. Other versions read, "standing firm" (NIV), and "holding firm" (NJB). The idea is that of maintaining an unwavering position, not being "moved away from the hope of the gospel" (Col 1:23). The stance is described in these words in Job, "The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger" (Job 17:9). David said of this condition, "They go from strength to strength" (Psa 84:7). Solomon said, "But the path of the just is as the shining light, that shineth more and more unto the perfect day" (Prov 4:18). Viewing it from the heavenly perspective, Peter said believers are "kept by the power of God through faith" (1 Pet 1:5). Isaiah said, "But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint" (Isa 40:31). What crushes unstable souls only serves to make stable persons more firm in the faith.
ALL OF THESE MARVELOUS EXPRESSIONS, and more, were confirmed by the steadfastness of the Thessalonians in the midst of trouble. Paul had such a heart for God's people that he was revived, coming alive, as it were, by the reports of them holding up under persecution and glorifying God by a strong and vibrant faith in the midst of tribulation.
IN THE LORD. Paul did not come alive merely because the Thessalonians had maintained a shell of religiosity during trouble. They had remained in the Lord, abiding in the Vine (John 15:4), and continuing "in the Son, and in the Father" (1 John 2:24). Their constancy contributed to the faithfulness and effectiveness of Paul's labors! That is a very wonderful picture of the church being "fitly framed together" (Eph 2:21). Wherever genuine faith is found, coupled with an unshakable constancy, grace will be ministered by the report of that condition to those who labor for the Lord. Why not determine to be the cause of renewed life and strength in those who labor for the Lord? It is possible for the report of your faith and constancy to make the difference in others, providing strength that will keep them from despairing, causing them to take hope!
– Given O. Blakely
Monday, November 30, 2009
Friday, November 27, 2009
IF IT BEGINS WITH US . . .
" For the time is come that judgment must begin at the house of God, and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" (1 Peter 4:17, NKJV)
BY SAYING THIS, "THE TIME HAS COME," the Spirit means this principle has been brought to its highest expression in this day. Now that more has been given, more is required. If God had the closest regard for those to whom He committed His oracles, how much more will He have for those who have been forgiven and received His righteousness? He will surely chasten them, as it is written, "But when we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Cor 11:32).
IF GOD JUDGES THE GODLY, and does it first, what will He do with the ungodly? If He is exacting and precise in His treatment of the righteous "now," what will be His manner of dealing with the unrighteous "then?"
WHEN CONSIDERING THE APPARENT EASE the ungodly enjoyed, it caused some confusion for Asaph, writer of the 73rd Psalm. He said he was "envious of the foolish" when he saw their "prosperity" (v 3). They did not seem to have "trouble as other men," but prospered in the world and increased in riches (v 4-12). He, on the other hand, was plagued all day long and "chastened every morning" (v 14). However, Asaph's thoughts abruptly changed. He had an experience and consideration that altered his entire view. "Until I went into the sanctuary of God; then understood I their end. Surely thou didst set them in slippery places: thou castedst them down into destruction" (vs 17-18). Considering the "end," or conclusion, of the unrighteous will cause their success to appear a snare, and a narcotic that puts to sleep.
NOTE THE DIFFERENCE BETWEEN "US" AND "THEM" is obeying the Gospel. Obeying the Gospel is believing the record God has given of His Son, which compels one to call upon the name of the Lord, and do whatever He requires. That faith enables the believer to overcome the world, for perceiving the truth of Christ, and maintaining that perception, causes the world to lose is attractiveness and power (1 John 5:4-11). Those who are overcome by the world do not believe Jesus is the Son of God, profession notwithstanding (1 John 5:5).
SCARCELY SAVED. These are certainly arresting words. On the surface, they seem to contradict expressions like life "more abundantly" (John 10:10), "so great salvation" (Heb 2:3), pouring out the Holy Spirit upon us "abundantly" (Tit 3:5-6), and an "abundant entrance" into the everlasting kingdom (2 Pet 1:11). Some other versions accentuate this seeming contradiction. "If it is hard for the righteous to be saved" (NIV), "If it is difficult for the righteous to be saved"(NASB), and "If the righteous are barely saved" (NLT). Some believe Peter is referring to a statement made by Solomon. "If the righteous receive their due on earth, how much more the ungodly and the sinner!" (Prov 11:31, NIV).
THE MEANING OF THE TEXT is not that we will be "scarcely saved" when we stand before God in the judgment. That is when an "abundant entrance" will be ministered to us, and we will stand "faultless before the presence of His glory with exceeding joy" (2 Pet 1:11; Jude 24). This is referring to our experience in this world, when we are sailing through treacherous waters, as it were, and exposed to storms and various trials of our faith. We are being "tried by fire," and come safely to land, like those shipwrecked with Paul, only by the grace of God (Acts 27:43-44). Even at the judgment itself, we "shall be saved; yet so as by fire" (1 Cor 3:15), passing the test of Divine judgment. Those who speak of a simple salvation are in error. It is no small task to bring those, who were once enemies and alienated in their mind through wicked works, to stand at last without a fault before God. There are siftings and trials in this life, with hardships and difficulties. Only faith is equal to these experiences, and only faith will enable us to stand with joy before the Lord. Viewed from our own effort and involvement, we are "scarcely saved."
WITH THIS IN MIND, "where will the sinner and the ungodly appear?" What will be the portion of those, who have indulged the lust of the flesh, been disobedient to the Gospel, and remained unlike God in their ways and thoughts (Isa 55:7-8)? This is to be weighed in view of the present experience of the godly. Rather than asking, "Why do the righteous suffer?", or "Why do bad things happen to the godly?", there are other questions that should be asked. "If the righteous suffer, then what will be the final end of those who are unrighteous?" "If the righteous are put to the test, will not the unrighteous also be put to the test in the end?" The seeming success of the "sinner and the ungodly" is short-lived. They are in "slippery places," where a split second can change the whole picture, like it did for Herod (Acts 12:22-23). Their sin is putting them to sleep, causing them to think this world is the only world, and this time is the only time. But there is an ultimate "end" to which they will come. It will begin with their appointed death and judgment.
IF WE PONDER THE PRESENT SUFFERING of the saints, we can see the end of the ungodly more clearly. Our difficulties and trials in this world are nothing to compare with the future of the ungodly. The worst the saints will ever suffer is found during their tenure in this world. By way of comparison, the ungodly are receiving the best they will ever experience here and now. That is something to think about!
– Given O. Blakely
BY SAYING THIS, "THE TIME HAS COME," the Spirit means this principle has been brought to its highest expression in this day. Now that more has been given, more is required. If God had the closest regard for those to whom He committed His oracles, how much more will He have for those who have been forgiven and received His righteousness? He will surely chasten them, as it is written, "But when we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Cor 11:32).
IF GOD JUDGES THE GODLY, and does it first, what will He do with the ungodly? If He is exacting and precise in His treatment of the righteous "now," what will be His manner of dealing with the unrighteous "then?"
WHEN CONSIDERING THE APPARENT EASE the ungodly enjoyed, it caused some confusion for Asaph, writer of the 73rd Psalm. He said he was "envious of the foolish" when he saw their "prosperity" (v 3). They did not seem to have "trouble as other men," but prospered in the world and increased in riches (v 4-12). He, on the other hand, was plagued all day long and "chastened every morning" (v 14). However, Asaph's thoughts abruptly changed. He had an experience and consideration that altered his entire view. "Until I went into the sanctuary of God; then understood I their end. Surely thou didst set them in slippery places: thou castedst them down into destruction" (vs 17-18). Considering the "end," or conclusion, of the unrighteous will cause their success to appear a snare, and a narcotic that puts to sleep.
NOTE THE DIFFERENCE BETWEEN "US" AND "THEM" is obeying the Gospel. Obeying the Gospel is believing the record God has given of His Son, which compels one to call upon the name of the Lord, and do whatever He requires. That faith enables the believer to overcome the world, for perceiving the truth of Christ, and maintaining that perception, causes the world to lose is attractiveness and power (1 John 5:4-11). Those who are overcome by the world do not believe Jesus is the Son of God, profession notwithstanding (1 John 5:5).
SCARCELY SAVED. These are certainly arresting words. On the surface, they seem to contradict expressions like life "more abundantly" (John 10:10), "so great salvation" (Heb 2:3), pouring out the Holy Spirit upon us "abundantly" (Tit 3:5-6), and an "abundant entrance" into the everlasting kingdom (2 Pet 1:11). Some other versions accentuate this seeming contradiction. "If it is hard for the righteous to be saved" (NIV), "If it is difficult for the righteous to be saved"(NASB), and "If the righteous are barely saved" (NLT). Some believe Peter is referring to a statement made by Solomon. "If the righteous receive their due on earth, how much more the ungodly and the sinner!" (Prov 11:31, NIV).
THE MEANING OF THE TEXT is not that we will be "scarcely saved" when we stand before God in the judgment. That is when an "abundant entrance" will be ministered to us, and we will stand "faultless before the presence of His glory with exceeding joy" (2 Pet 1:11; Jude 24). This is referring to our experience in this world, when we are sailing through treacherous waters, as it were, and exposed to storms and various trials of our faith. We are being "tried by fire," and come safely to land, like those shipwrecked with Paul, only by the grace of God (Acts 27:43-44). Even at the judgment itself, we "shall be saved; yet so as by fire" (1 Cor 3:15), passing the test of Divine judgment. Those who speak of a simple salvation are in error. It is no small task to bring those, who were once enemies and alienated in their mind through wicked works, to stand at last without a fault before God. There are siftings and trials in this life, with hardships and difficulties. Only faith is equal to these experiences, and only faith will enable us to stand with joy before the Lord. Viewed from our own effort and involvement, we are "scarcely saved."
WITH THIS IN MIND, "where will the sinner and the ungodly appear?" What will be the portion of those, who have indulged the lust of the flesh, been disobedient to the Gospel, and remained unlike God in their ways and thoughts (Isa 55:7-8)? This is to be weighed in view of the present experience of the godly. Rather than asking, "Why do the righteous suffer?", or "Why do bad things happen to the godly?", there are other questions that should be asked. "If the righteous suffer, then what will be the final end of those who are unrighteous?" "If the righteous are put to the test, will not the unrighteous also be put to the test in the end?" The seeming success of the "sinner and the ungodly" is short-lived. They are in "slippery places," where a split second can change the whole picture, like it did for Herod (Acts 12:22-23). Their sin is putting them to sleep, causing them to think this world is the only world, and this time is the only time. But there is an ultimate "end" to which they will come. It will begin with their appointed death and judgment.
IF WE PONDER THE PRESENT SUFFERING of the saints, we can see the end of the ungodly more clearly. Our difficulties and trials in this world are nothing to compare with the future of the ungodly. The worst the saints will ever suffer is found during their tenure in this world. By way of comparison, the ungodly are receiving the best they will ever experience here and now. That is something to think about!
– Given O. Blakely
Wednesday, November 25, 2009
SLIGHTLY HEALED
"They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace." (Jeremiah 6:14; 8:11)
THE ROAD UPON WHICH THE HOLY PROPHETS TRAVERSED was a difficult one. Theirs was not a life of ease, and their ministry cost many of them their very lives. A considerable portion of their ministry was actually against the leaders of God's people. These were leaders who exploited the people instead of feeding and caring for them. They delivered a message that sounded impressive, but yielded no godly and lasting results. They offered answers that did not satisfy, and solutions that did not work. The irony of it all was that this was done in the name of the Lord. In pious tones, the false priests and prophets announced God had revealed to them what they were saying, and told them what they were declaring.
JEREMIAH WAS CALLED OF GOD when young, and charged with ministering during times when the people of God were being led astray by those pretending to be from God. The situation had gotten so bad, that God was going to chasten His people. Their religion had lulled them into a spiritual sleep, so that they could not even recognize when God was talking to them. In His assessment of them the Lord said, "behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it" (6:10). His fury was about to break forth, because He was "weary with holding" it in (6:11). Their homeland and their houses would be turned over to their enemies, and God would stretch out His hand "upon the inhabitants of the land" (6:12).
WITHIN THE INHABITANTS OF ISRAEL, from the least to the greatest of the people, everyone was given over to "covetousness." Also, in the religious structure of things, "from the prophet even unto the priest every one dealeth falsely" (6:13). How could these things be? What caused sin to break forth in such unrestrained measures. God had given them a law with judgments and statues that were righteous (Deut 4:7-8). He had protected them from the enemy, fought for them, and blessed them with abundance. They alone had heard the voice of God (Deut 5:26,27). He had even sent discriminating rain upon them, singling out areas for special blessings (Amos 4:7). God also sent His "servants the prophets, daily rising up early and sending them" (Jer 7:25; 25:4; 26:5; 29:19; 35:15; 44:4). He sent them in plenty of time to stop sin from erupting. He sent them early enough to thwart the rise and dominance of sin. They came early enough to turn the people from waywardness.
WHY, WITH ALL OF THESE ADVANTAGES, had the people fallen into such a state? If the answer to waywardness is comfortable circumstances, protection from the enemy, and good health, why didn't it work for Israel? If hearing from God is the solution to protection, why wasn't that the case with Israel? If having a good and righteous law is sufficient, why did Israel lapse into degeneracy? Our text provides some answers to those questions.
THE LORD CHARGED THAT THE PROPHETS HAD "healed also the hurt of the daughter of My people slightly." Other versions read, "healed the brokenness of My people superficially" (NASB), and "They dress the wound of my people as though it were not serious" (NIV).
BEHIND THIS ASSESSMENT is the fact that sin wounds the human spirit very deeply. Transgression is never on the surface. It always reaches into the recesses of the heart. That is why surface solutions only cause more damage. A healing that is "slight" is one that is only on the surface – like smearing some make-up over a deep and life-threatening wound. When the brokenness and hurt of God's people is treated superficially, they are moved to simply try and forget the situation, without ever having it addressed. Jesus came to "heal the brokenhearted" (Lk 4:18), not simply to put a band-aid on them. In Jeremiah's day, the prophets were telling the people "Peace, peace," when none existed in their souls. In a way, they were showing the people how to pretend, how to act as though everything was all right, when it was really all bad.
THERE IS AN IMPORTANT TRUTH TO BE SEEN HERE. Surface solutions give strength to sin. To put it another way, if people are not changed, they will actually get worse. God will not allow superficial remedies to bring eternal resolutions. An uncircumcised ear, cannot be resolved with a hearing aid. A little bit of time given to the Lord will not offset the effects of a lot of time given to the world and to its lusts.
THIS IS THE DAY OF FAST-PACED LIVING, instant food, and quick resolutions. It is a time when seven minute devotions are in vogue, and twenty minute sermons are intended to offset the effects of two hour movies and three hour super-bowls. It is a day of "slight" healing, neatly ministered by trained psychiatrists who hawk their wares under the name of Christian. If the church has trouble with zeal and persistence, it can call for a motivator, or a good stand-up comedian who can make them laugh and forget their miserable condition. Some can even be lulled into comfort by an expert storyteller. Some pretentious teachers are even telling God's people that sin is normal for believers, or can be traced to past generations, and is possibly the result of a flawed genetic makeup. The only real qualification for an imagined remedy is that the solution must be brief and pleasant.
THE WOUND CAUSED BY SIN cannot be healed in such ways – and the condition caused by sin must be healed, for that is what true Shepherd does (1 Pet 2:24). Neither, indeed, does lasting and keeping peace come by such means. A religion that is, when embraced, not effective cannot possibly be a true one. If the not of sin is not dealt with, any imagined remedy is only a delusion. It really makes no difference who is promoting the remedy. The appropriation of the righteousness of God WILL address the matter of sin, and do so effectively. That is precisely why it is called "righteousness" (Rom 4:5-8; 5:17,21; 6:16; 8:4; 10:10; 14:17; 1 Cor 1:30; 15:34; 2 Cor 5:21; 6:7,14; Eph 5:9; 1 Tim 6:11; 1 John 2:29; 3:7,10).
– Given O. Blakely
THE ROAD UPON WHICH THE HOLY PROPHETS TRAVERSED was a difficult one. Theirs was not a life of ease, and their ministry cost many of them their very lives. A considerable portion of their ministry was actually against the leaders of God's people. These were leaders who exploited the people instead of feeding and caring for them. They delivered a message that sounded impressive, but yielded no godly and lasting results. They offered answers that did not satisfy, and solutions that did not work. The irony of it all was that this was done in the name of the Lord. In pious tones, the false priests and prophets announced God had revealed to them what they were saying, and told them what they were declaring.
JEREMIAH WAS CALLED OF GOD when young, and charged with ministering during times when the people of God were being led astray by those pretending to be from God. The situation had gotten so bad, that God was going to chasten His people. Their religion had lulled them into a spiritual sleep, so that they could not even recognize when God was talking to them. In His assessment of them the Lord said, "behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it" (6:10). His fury was about to break forth, because He was "weary with holding" it in (6:11). Their homeland and their houses would be turned over to their enemies, and God would stretch out His hand "upon the inhabitants of the land" (6:12).
WITHIN THE INHABITANTS OF ISRAEL, from the least to the greatest of the people, everyone was given over to "covetousness." Also, in the religious structure of things, "from the prophet even unto the priest every one dealeth falsely" (6:13). How could these things be? What caused sin to break forth in such unrestrained measures. God had given them a law with judgments and statues that were righteous (Deut 4:7-8). He had protected them from the enemy, fought for them, and blessed them with abundance. They alone had heard the voice of God (Deut 5:26,27). He had even sent discriminating rain upon them, singling out areas for special blessings (Amos 4:7). God also sent His "servants the prophets, daily rising up early and sending them" (Jer 7:25; 25:4; 26:5; 29:19; 35:15; 44:4). He sent them in plenty of time to stop sin from erupting. He sent them early enough to thwart the rise and dominance of sin. They came early enough to turn the people from waywardness.
WHY, WITH ALL OF THESE ADVANTAGES, had the people fallen into such a state? If the answer to waywardness is comfortable circumstances, protection from the enemy, and good health, why didn't it work for Israel? If hearing from God is the solution to protection, why wasn't that the case with Israel? If having a good and righteous law is sufficient, why did Israel lapse into degeneracy? Our text provides some answers to those questions.
THE LORD CHARGED THAT THE PROPHETS HAD "healed also the hurt of the daughter of My people slightly." Other versions read, "healed the brokenness of My people superficially" (NASB), and "They dress the wound of my people as though it were not serious" (NIV).
BEHIND THIS ASSESSMENT is the fact that sin wounds the human spirit very deeply. Transgression is never on the surface. It always reaches into the recesses of the heart. That is why surface solutions only cause more damage. A healing that is "slight" is one that is only on the surface – like smearing some make-up over a deep and life-threatening wound. When the brokenness and hurt of God's people is treated superficially, they are moved to simply try and forget the situation, without ever having it addressed. Jesus came to "heal the brokenhearted" (Lk 4:18), not simply to put a band-aid on them. In Jeremiah's day, the prophets were telling the people "Peace, peace," when none existed in their souls. In a way, they were showing the people how to pretend, how to act as though everything was all right, when it was really all bad.
THERE IS AN IMPORTANT TRUTH TO BE SEEN HERE. Surface solutions give strength to sin. To put it another way, if people are not changed, they will actually get worse. God will not allow superficial remedies to bring eternal resolutions. An uncircumcised ear, cannot be resolved with a hearing aid. A little bit of time given to the Lord will not offset the effects of a lot of time given to the world and to its lusts.
THIS IS THE DAY OF FAST-PACED LIVING, instant food, and quick resolutions. It is a time when seven minute devotions are in vogue, and twenty minute sermons are intended to offset the effects of two hour movies and three hour super-bowls. It is a day of "slight" healing, neatly ministered by trained psychiatrists who hawk their wares under the name of Christian. If the church has trouble with zeal and persistence, it can call for a motivator, or a good stand-up comedian who can make them laugh and forget their miserable condition. Some can even be lulled into comfort by an expert storyteller. Some pretentious teachers are even telling God's people that sin is normal for believers, or can be traced to past generations, and is possibly the result of a flawed genetic makeup. The only real qualification for an imagined remedy is that the solution must be brief and pleasant.
THE WOUND CAUSED BY SIN cannot be healed in such ways – and the condition caused by sin must be healed, for that is what true Shepherd does (1 Pet 2:24). Neither, indeed, does lasting and keeping peace come by such means. A religion that is, when embraced, not effective cannot possibly be a true one. If the not of sin is not dealt with, any imagined remedy is only a delusion. It really makes no difference who is promoting the remedy. The appropriation of the righteousness of God WILL address the matter of sin, and do so effectively. That is precisely why it is called "righteousness" (Rom 4:5-8; 5:17,21; 6:16; 8:4; 10:10; 14:17; 1 Cor 1:30; 15:34; 2 Cor 5:21; 6:7,14; Eph 5:9; 1 Tim 6:11; 1 John 2:29; 3:7,10).
– Given O. Blakely
Monday, November 23, 2009
UNTEMPERED MORTAR
"Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it." (Ezekiel 13:10-11)
GOD HAS A HEART FOR HIS PEOPLE – particularly when they are in bad shape because of their preachers, teachers, and leaders. That was the situation in our text. The people of Israel had become spiritually emaciated, and were actually starving, BECAUSE of their prophets. Therefore, God told Ezekiel to speak against the prophets who prophesied "out of their own hearts," and had no word from God. He told Ezekiel to tell the prophets it was time for them to listen, not to teach: "Hear ye the word of the Lord!" They had set themselves up among God's people, making quite a career for themselves. However, the Lord called them "foolish prophets that follow their own spirit, and have seen nothing" (13:1-2). God likened them to "the foxes in the deserts," scavengers who roamed among God's people, with nothing to give. They had not fortified the people or provided any protection for them. The things they said they had seen were, the Lord said, "vanity and lying divination." They said the Lord had sent them, but did not give any evidence whatsoever that this was true. Their visions were "vain," and the Lord affirmed He had not said what they were saying (13:3-7).
THEREFORE, GOD SAID HE WAS "AGAINST" THEN, and His hand of support and blessing would not be upon them. He would root them out from among His people, their names would not be written in their history, and no place would be made for them in "the land of Israel" (13:8-9). According to appearance, and by worldly assessment, these were the key people in Israel – the prophets. However, they were actually intruders, imposters, and liars. They had not been sent by God, and He would have nothing to do with them. He would fight against them, and there was no hope they would survive the confrontation.
AT THIS POINT, the Lord spells out their transgression. He opens up WHY their visions were vain, and their message a delusion. They had "seduced" His people with their false message. They had led the people astray, out of the path of life, and away from God – and they did it with a message. It was a message of "Peace" – a message that offered safety, rest, and security. They offered a "wall" that would protect the people, ensure their security, and keep them from all harm. That wall, the Lord said, was "daubed" with "untempered mortar." When a thundering shower of test came against that wall, it would fall. When great hailstones of trial beat upon it, it would fall. When the stormy wind of difficulty blew upon it, it would collapse! Why? It was built with "untempered mortar" – mortar that was itself weak, and could not hold the stones together. The "mortar" looked good at first, but as time passed, it proved to be only whitewash, with no substance whatsoever. Each stone of the wall could be pushed about, with no means of fastening itself to the other stones. "Untempered mortar!" That is like building a wooden house without nails, or constructing a wall with stones of different sizes, and nothing to hold them together.
TODAY, THERE IS STILL A LOT OF "UNTEMPERED MORTAR" being used among God's people. They are being offered peace and protection by mythical walls that cannot hold back the intrusions of the enemy. All about us, Christians are failing, crushed by circumstance, and carried about with sinful passions. Sin sometimes erupts in the church like a volcano, with hatred, bigotry, and inconsideration spilling over among the people. Among professing Christians, divorce is now at a higher rate than in the world. It is not unusual to hear of unwed mothers, abusing husbands, and disobedient children within the church. That is to say nothing of unfaithfulness to God, a lack of spiritual appetite, ignorance of God's Word, and people continuing in spiritual infancy. All of this exists with a polished and professional clergy, Bible Colleges, Christian publishing companies, and para-church ministries ad-infinitum. Why? Why do these conditions exist with so many religious professionals and experts, and such an abundance of Christian literature, music, and entertainment? Why?
IT IS BECAUSE OF THE PROPHETS – just as surely as it was in Ezekiel's day. They are offering people solutions with "untempered mortar." The routines, procedures, and disciplines that they offer cannot hold up under the stresses of life. Professing Christians are falling because their religion cannot protect them. It is a feeble wall that was not made for the thunder storms, hail, and tornadoes that assault the soul. People are finding they cannot smile their way through affliction, and lifeless routines do not sustain them under the blast of the sun of testing and the desert of pilgrimage.
GOD WILL NO FORSAKE HIS PEOPLE! He will bring them true peace and protection through faithful messengers who will declare the Gospel, moving men to flee to Jesus for refuge.
– Given O. Blakely
GOD HAS A HEART FOR HIS PEOPLE – particularly when they are in bad shape because of their preachers, teachers, and leaders. That was the situation in our text. The people of Israel had become spiritually emaciated, and were actually starving, BECAUSE of their prophets. Therefore, God told Ezekiel to speak against the prophets who prophesied "out of their own hearts," and had no word from God. He told Ezekiel to tell the prophets it was time for them to listen, not to teach: "Hear ye the word of the Lord!" They had set themselves up among God's people, making quite a career for themselves. However, the Lord called them "foolish prophets that follow their own spirit, and have seen nothing" (13:1-2). God likened them to "the foxes in the deserts," scavengers who roamed among God's people, with nothing to give. They had not fortified the people or provided any protection for them. The things they said they had seen were, the Lord said, "vanity and lying divination." They said the Lord had sent them, but did not give any evidence whatsoever that this was true. Their visions were "vain," and the Lord affirmed He had not said what they were saying (13:3-7).
THEREFORE, GOD SAID HE WAS "AGAINST" THEN, and His hand of support and blessing would not be upon them. He would root them out from among His people, their names would not be written in their history, and no place would be made for them in "the land of Israel" (13:8-9). According to appearance, and by worldly assessment, these were the key people in Israel – the prophets. However, they were actually intruders, imposters, and liars. They had not been sent by God, and He would have nothing to do with them. He would fight against them, and there was no hope they would survive the confrontation.
AT THIS POINT, the Lord spells out their transgression. He opens up WHY their visions were vain, and their message a delusion. They had "seduced" His people with their false message. They had led the people astray, out of the path of life, and away from God – and they did it with a message. It was a message of "Peace" – a message that offered safety, rest, and security. They offered a "wall" that would protect the people, ensure their security, and keep them from all harm. That wall, the Lord said, was "daubed" with "untempered mortar." When a thundering shower of test came against that wall, it would fall. When great hailstones of trial beat upon it, it would fall. When the stormy wind of difficulty blew upon it, it would collapse! Why? It was built with "untempered mortar" – mortar that was itself weak, and could not hold the stones together. The "mortar" looked good at first, but as time passed, it proved to be only whitewash, with no substance whatsoever. Each stone of the wall could be pushed about, with no means of fastening itself to the other stones. "Untempered mortar!" That is like building a wooden house without nails, or constructing a wall with stones of different sizes, and nothing to hold them together.
TODAY, THERE IS STILL A LOT OF "UNTEMPERED MORTAR" being used among God's people. They are being offered peace and protection by mythical walls that cannot hold back the intrusions of the enemy. All about us, Christians are failing, crushed by circumstance, and carried about with sinful passions. Sin sometimes erupts in the church like a volcano, with hatred, bigotry, and inconsideration spilling over among the people. Among professing Christians, divorce is now at a higher rate than in the world. It is not unusual to hear of unwed mothers, abusing husbands, and disobedient children within the church. That is to say nothing of unfaithfulness to God, a lack of spiritual appetite, ignorance of God's Word, and people continuing in spiritual infancy. All of this exists with a polished and professional clergy, Bible Colleges, Christian publishing companies, and para-church ministries ad-infinitum. Why? Why do these conditions exist with so many religious professionals and experts, and such an abundance of Christian literature, music, and entertainment? Why?
IT IS BECAUSE OF THE PROPHETS – just as surely as it was in Ezekiel's day. They are offering people solutions with "untempered mortar." The routines, procedures, and disciplines that they offer cannot hold up under the stresses of life. Professing Christians are falling because their religion cannot protect them. It is a feeble wall that was not made for the thunder storms, hail, and tornadoes that assault the soul. People are finding they cannot smile their way through affliction, and lifeless routines do not sustain them under the blast of the sun of testing and the desert of pilgrimage.
GOD WILL NO FORSAKE HIS PEOPLE! He will bring them true peace and protection through faithful messengers who will declare the Gospel, moving men to flee to Jesus for refuge.
– Given O. Blakely
Wednesday, November 18, 2009
HE HEALED THEIR SICK
"And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick." (Matthew 14:14)
THE MINISTRY OF JOHN THE BAPTIST had come to a conclusion. He finished what he was appointed to do, making ready a people, prepared for the Lord. After witnessing a lustful dance by his wife's daughter, and at the behest of his wicked wife, Herod "sent, and beheaded John in the prison. And his head was brought in a charger, and given to the damsel: and she brought it to her mother" (14:10-11). It was a sad moment. The disciples of John "came, and took up the body, and buried it, and went and told Jesus." How this must have touched the heart of our great Lord. This was the man who baptized Him, and with Him witnessed the Holy Spirit descending and remaining upon Him. He heard with Him the voice of the Father, speaking out of heaven in tribute to His Son.
THIS WAS NO TIME FOR THE PRESSING MULTITUDES, so Jesus, upon hearing the news, "withdrew from there in a boat, to a lonely place by Himself (14:13). Mark says "they departed into a desert place by ship privately" (Mk 6:32). Luke says it was "a desert place belonging to the city called Bethsaida" (Lk 9:10). There were times like that, when Jesus would abandon human involvements in preference for heavenly ones (Matt 15:29; Mk 6:46; John 6:15). The lonely garden of Gethsemane is described as a place where Jesus "ofttimes resorted" (John 18:2). Even then, however, the people would gravitate to him because of His unparalleled ministry among them.
ONE TIME, WHEN JESUS HAD WITHDRAWN from the multitudes and they could not find Him in Tiberias, "they got into the boats and went to Capernaum in search of Jesus" (John 6:22-23). Another time, during a feast day, "the Jews sought Him at the feast, and said, Where is He?" (John 7:11). Another time His disciples told Him, "All men seek for thee" (Mark 1:37). Still another time, after He had returned from the country of the Gadarenes, where He healed a Gadarene demoniac, "the people gladly received Him: for they were all waiting for Him" (Lk 8:40).
SOMETHING OF THAT KIND OF EAGERNESS is seen in our text. When the crowds heard that Jesus had withdrawn, and knew where He had gone, "they followed him on foot from the towns" (NIV). No one apparently thought of the oppressive heat in the "desert place" to which the Lord retreated. They did not consider how difficult it would be to walk there with sick and infirm people. Mark tells us the people got to this isolated place before Jesus and His disciples did. They "ran afoot thither out of all cities, and outwent them, and came together unto Him" (Mk 6:33). For the first time in their lives, they had confronted a Man who could DO something about their condition, and they were eager to be with Him. That, of course, is still the case. Those who know Jesus can correct their condition will come to Him without any hesitation, even if it is at great personal inconvenience. Those who have no interest in Jesus, or driving compulsion to be within His presence, simply do not think there is any personal advantage in being with Him. That is why they do not extend themselves to receive anything from Him, or to be among those who know Him.
OUR TEXT SAYS THAT JESUS saw this vast multitude coming to Him. Actually, Mark tells us they came to the Master as He was getting out of the boat. "And Jesus, when He came out, saw a great multitude" (Mk 6:34. NKJV). Alas, He had come there to be alone after hearing of the death of the one who prepared the way for Him, John the Baptist. Now the people have arrived at the secluded place before He and His disciples. How will all of this effect Him? Will He be angered that He cannot have so much as a few moments alone? Will He chide the multitude for imposing themselves upon Him? How will the Savior of men react to them?
MATTHEW SAYS. HE WAS "moved with compassion toward them, and He healed their sick." His great heart was moved with sympathy and pity for the people. There were many sick among them, who had struggled to see Him, even though infirm in body. They came to see Him when they were sick, but they would leave whole and in soundness and health! Jesus often "healed their sick" in massive numbers (Matt 4:24; Matt 8:16; Mk 1:34; Lk 4:40).
MARK SAYS HE"was moved with compassion toward them, because they were as sheep not having a shepherd: and He began to teach them many things" (Mk 6:34). That vast multitude were perceived by Jesus as wounded and helpless sheep, with no other helper. But they had come to Him, and He would meet their need! That is His nature. Later He would declare, "him that cometh to Me I will in no wise cast out" (John 6:37). That holds true of multitudes as well as individuals.
LUKE SAYS, "He received them, and spake unto them of the kingdom of God, and healed them that had need of healing" (Lk 9:11). Both Mark and Luke take note of Jesus teaching the shepherdless multitude. He healed the sick first, so they could also profit from His teaching without distraction.If ever a people, or an individual, obtain an interest in Jesus that cannot be smothered or suppressed, they will not come away from Him disappointed. He still has compassion!
– Given O. Blakely
THE MINISTRY OF JOHN THE BAPTIST had come to a conclusion. He finished what he was appointed to do, making ready a people, prepared for the Lord. After witnessing a lustful dance by his wife's daughter, and at the behest of his wicked wife, Herod "sent, and beheaded John in the prison. And his head was brought in a charger, and given to the damsel: and she brought it to her mother" (14:10-11). It was a sad moment. The disciples of John "came, and took up the body, and buried it, and went and told Jesus." How this must have touched the heart of our great Lord. This was the man who baptized Him, and with Him witnessed the Holy Spirit descending and remaining upon Him. He heard with Him the voice of the Father, speaking out of heaven in tribute to His Son.
THIS WAS NO TIME FOR THE PRESSING MULTITUDES, so Jesus, upon hearing the news, "withdrew from there in a boat, to a lonely place by Himself (14:13). Mark says "they departed into a desert place by ship privately" (Mk 6:32). Luke says it was "a desert place belonging to the city called Bethsaida" (Lk 9:10). There were times like that, when Jesus would abandon human involvements in preference for heavenly ones (Matt 15:29; Mk 6:46; John 6:15). The lonely garden of Gethsemane is described as a place where Jesus "ofttimes resorted" (John 18:2). Even then, however, the people would gravitate to him because of His unparalleled ministry among them.
ONE TIME, WHEN JESUS HAD WITHDRAWN from the multitudes and they could not find Him in Tiberias, "they got into the boats and went to Capernaum in search of Jesus" (John 6:22-23). Another time, during a feast day, "the Jews sought Him at the feast, and said, Where is He?" (John 7:11). Another time His disciples told Him, "All men seek for thee" (Mark 1:37). Still another time, after He had returned from the country of the Gadarenes, where He healed a Gadarene demoniac, "the people gladly received Him: for they were all waiting for Him" (Lk 8:40).
SOMETHING OF THAT KIND OF EAGERNESS is seen in our text. When the crowds heard that Jesus had withdrawn, and knew where He had gone, "they followed him on foot from the towns" (NIV). No one apparently thought of the oppressive heat in the "desert place" to which the Lord retreated. They did not consider how difficult it would be to walk there with sick and infirm people. Mark tells us the people got to this isolated place before Jesus and His disciples did. They "ran afoot thither out of all cities, and outwent them, and came together unto Him" (Mk 6:33). For the first time in their lives, they had confronted a Man who could DO something about their condition, and they were eager to be with Him. That, of course, is still the case. Those who know Jesus can correct their condition will come to Him without any hesitation, even if it is at great personal inconvenience. Those who have no interest in Jesus, or driving compulsion to be within His presence, simply do not think there is any personal advantage in being with Him. That is why they do not extend themselves to receive anything from Him, or to be among those who know Him.
OUR TEXT SAYS THAT JESUS saw this vast multitude coming to Him. Actually, Mark tells us they came to the Master as He was getting out of the boat. "And Jesus, when He came out, saw a great multitude" (Mk 6:34. NKJV). Alas, He had come there to be alone after hearing of the death of the one who prepared the way for Him, John the Baptist. Now the people have arrived at the secluded place before He and His disciples. How will all of this effect Him? Will He be angered that He cannot have so much as a few moments alone? Will He chide the multitude for imposing themselves upon Him? How will the Savior of men react to them?
MATTHEW SAYS. HE WAS "moved with compassion toward them, and He healed their sick." His great heart was moved with sympathy and pity for the people. There were many sick among them, who had struggled to see Him, even though infirm in body. They came to see Him when they were sick, but they would leave whole and in soundness and health! Jesus often "healed their sick" in massive numbers (Matt 4:24; Matt 8:16; Mk 1:34; Lk 4:40).
MARK SAYS HE"was moved with compassion toward them, because they were as sheep not having a shepherd: and He began to teach them many things" (Mk 6:34). That vast multitude were perceived by Jesus as wounded and helpless sheep, with no other helper. But they had come to Him, and He would meet their need! That is His nature. Later He would declare, "him that cometh to Me I will in no wise cast out" (John 6:37). That holds true of multitudes as well as individuals.
LUKE SAYS, "He received them, and spake unto them of the kingdom of God, and healed them that had need of healing" (Lk 9:11). Both Mark and Luke take note of Jesus teaching the shepherdless multitude. He healed the sick first, so they could also profit from His teaching without distraction.If ever a people, or an individual, obtain an interest in Jesus that cannot be smothered or suppressed, they will not come away from Him disappointed. He still has compassion!
– Given O. Blakely
Monday, November 16, 2009
A CHANGE OF NAME
"And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name . . . To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it." KJV (Isaiah 62:2; Revelation 2:17)
IN THE WORD OF GOD, the name of an individual or group reflects something of their person or character. Thus God called the first man and woman "Adam," which means "man," or "mankind (Gen 5:2). Adam called Eve "Woman," because "she was taken out of Man" (Gen 2:23). Eve gave another son the name "Seth" (meaning "compensation"), "For God, said she, hath appointed me another seed instead of Abel, whom Cain slew" (Gen 4:25). Lamech gave the name "Noah" (meaning "rest") to his most prominent son because "This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed" (Gen 5:29). Esau (meaning "hairy") received his name because when he was born "came out red, all over like an hairy garment" (Gen 25:25). Because he was born at a time when the glory of God had forsaken Israel, the wife of Phineas, (one of Eli's sons who was killed in a judgment from God) named her child "Icabod" (meaning "no glory), "saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband" (1 Sam 4:21). Even Jabez (meaning "sorrowful was given his name by his mother "Because I bare him with sorrow" (1 Chron 4:9).
AT THE HEAD OF ALL NAMES IS THE LORD JESUS. He was named "Jesus" (meaning "Jehovah is salvation") "for He shall save his people from their sins" (Matt 1:21). In his magnificent prophecy of the coming Savior, and because of what He would do, Isaiah said "His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace" (Isa 9:6). In the Divine economy, names have great significanceBECAUSE OF THIS, whenever a person's name was changed, it was because a more precise identity was required. Either the first name was not appropriate, or a change was made by God in the individual. An example of the former was the naming of Benjamin. Rachel died while giving birth to him, and thus named him "Benoni" (meaning "son of my sorrow"), "as her soul was departing." His father Jacob, however, named him "Benjamin" (meaning "son of the right hand") because he was especially precious to him (Gen 35:18).
THERE ARE NUMEROUS INSTANCES OF GOD CHANGING NAMES. "Abram" was changed to "Abraham," because he became the "father of many nations" (Gen 17:5). "Sarai" was changed to "Sarah," because she became the "a mother of nations" (Gen 17:15). "Jacob" was changed to "Israel," because "as a prince hast thou power with God and with men, and hast prevailed" (Gen 32:28). "Simon" was changed to "Cephas," because he became a spiritual stone, noted for solidity (John 1:42). The Lord said to Israel, "Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah (My delight is in her), and thy land Beulah (husband): for the LORD delighteth in thee, and thy land shall be married" (Isa 62:4). In all of these, a very real change of the person, the people, or the land, took place. It was for that reason they were renamed.
OUR TEXTS AFFIRM God's people as a whole will have a new name, and that individuals will as well. The Lord, Isaiah affirms, will choose the "new name" – it is one "which the mouth of the Lord shall name." In that particular text (Isa 62:2), the name is not specified. In fact, the point is not what the name will be, but that their identity will be changed. Some have said the "new name" is "Christian," correlating the promise with Acts 11:26, "where the disciples were called Christians first in Antioch." That view, however, is wholly unsupported by Scripture, and misses the whole point of Isaiah's prophecy. The point is that the people were going to be changed, just as surely as Abram, Sarai, Jacob, and Simon were changed. They would receive a new nature, and thus would be known by a new name. The people of God are noted for what they have become in Christ Jesus.
IN THE REVELATION TEXT, Jesus Himself holds a promise before the churches. The one who overcomes the world will, He affirms, receive "a new name written, which no man knoweth saving he that receiveth it." Just as in Isaiah, that new name is not specified. What it is, is not the point. It will be so personal, only the one having receiving it will know what it is. It will reflect the change that has been realized by glorification. No doubt, something of what will be involved in that final change will be reflected in the name, bringing great joy to the one receiving it. The role of the individual in the "ages to come" will no doubt be in the name, just as surely as future involvements were revealed in Abraham, Sarah, Israel, and Cephas. What a glorious future is held out to those who trust in the Lord Jesus Christ!
– Given O. Blakely
IN THE WORD OF GOD, the name of an individual or group reflects something of their person or character. Thus God called the first man and woman "Adam," which means "man," or "mankind (Gen 5:2). Adam called Eve "Woman," because "she was taken out of Man" (Gen 2:23). Eve gave another son the name "Seth" (meaning "compensation"), "For God, said she, hath appointed me another seed instead of Abel, whom Cain slew" (Gen 4:25). Lamech gave the name "Noah" (meaning "rest") to his most prominent son because "This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed" (Gen 5:29). Esau (meaning "hairy") received his name because when he was born "came out red, all over like an hairy garment" (Gen 25:25). Because he was born at a time when the glory of God had forsaken Israel, the wife of Phineas, (one of Eli's sons who was killed in a judgment from God) named her child "Icabod" (meaning "no glory), "saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband" (1 Sam 4:21). Even Jabez (meaning "sorrowful was given his name by his mother "Because I bare him with sorrow" (1 Chron 4:9).
AT THE HEAD OF ALL NAMES IS THE LORD JESUS. He was named "Jesus" (meaning "Jehovah is salvation") "for He shall save his people from their sins" (Matt 1:21). In his magnificent prophecy of the coming Savior, and because of what He would do, Isaiah said "His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace" (Isa 9:6). In the Divine economy, names have great significanceBECAUSE OF THIS, whenever a person's name was changed, it was because a more precise identity was required. Either the first name was not appropriate, or a change was made by God in the individual. An example of the former was the naming of Benjamin. Rachel died while giving birth to him, and thus named him "Benoni" (meaning "son of my sorrow"), "as her soul was departing." His father Jacob, however, named him "Benjamin" (meaning "son of the right hand") because he was especially precious to him (Gen 35:18).
THERE ARE NUMEROUS INSTANCES OF GOD CHANGING NAMES. "Abram" was changed to "Abraham," because he became the "father of many nations" (Gen 17:5). "Sarai" was changed to "Sarah," because she became the "a mother of nations" (Gen 17:15). "Jacob" was changed to "Israel," because "as a prince hast thou power with God and with men, and hast prevailed" (Gen 32:28). "Simon" was changed to "Cephas," because he became a spiritual stone, noted for solidity (John 1:42). The Lord said to Israel, "Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah (My delight is in her), and thy land Beulah (husband): for the LORD delighteth in thee, and thy land shall be married" (Isa 62:4). In all of these, a very real change of the person, the people, or the land, took place. It was for that reason they were renamed.
OUR TEXTS AFFIRM God's people as a whole will have a new name, and that individuals will as well. The Lord, Isaiah affirms, will choose the "new name" – it is one "which the mouth of the Lord shall name." In that particular text (Isa 62:2), the name is not specified. In fact, the point is not what the name will be, but that their identity will be changed. Some have said the "new name" is "Christian," correlating the promise with Acts 11:26, "where the disciples were called Christians first in Antioch." That view, however, is wholly unsupported by Scripture, and misses the whole point of Isaiah's prophecy. The point is that the people were going to be changed, just as surely as Abram, Sarai, Jacob, and Simon were changed. They would receive a new nature, and thus would be known by a new name. The people of God are noted for what they have become in Christ Jesus.
IN THE REVELATION TEXT, Jesus Himself holds a promise before the churches. The one who overcomes the world will, He affirms, receive "a new name written, which no man knoweth saving he that receiveth it." Just as in Isaiah, that new name is not specified. What it is, is not the point. It will be so personal, only the one having receiving it will know what it is. It will reflect the change that has been realized by glorification. No doubt, something of what will be involved in that final change will be reflected in the name, bringing great joy to the one receiving it. The role of the individual in the "ages to come" will no doubt be in the name, just as surely as future involvements were revealed in Abraham, Sarah, Israel, and Cephas. What a glorious future is held out to those who trust in the Lord Jesus Christ!
– Given O. Blakely
Friday, November 13, 2009
NOW WE LIVE!
"For now we live, if you stand fast in the Lord." " (1 Thessalonians 3:7)
THIS IS A MOST THOUGHT-PROVOKING STATEMENT! Other versions read, "for now we really live, if you stand firm in the Lord" (NASB), "For now we really live, since you are standing firm in the Lord" (NIV), "For it is life to us if you keep your faith in the Lord unchanged" (BBE), "It gives us new life, knowing you remain strong in the Lord" (NLT), and "Now we can breathe again, as you are holding firm in the Lord" (NJB).
WE LIVE! There is such a thing as spiritual fatigue. This is not to be confused with the mythical "burn out" that is taunted by the worldly church. Rather, this is an experience in which spiritual (not merely fleshly) resources become depleted. There are some Apostolic expressions that confirm the nature of this experience. " . . . we were pressed out of measure, above strength, insomuch that we despaired even of life . . . we had the sentence of death in ourselves" (2 Cor 1:8-9). "For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men" (2 Cor 1:9). "We are troubled on every side" (2 Cor 4:8). " . . . our flesh had no rest, but we were troubled on every side; without were fightings, within were fears" (2 Cor 7:5). "In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness" (2 Cor 11:27).
SINCE LEAVING THESSALONICA, Paul had been enduring fierce opposition–so much so that death seemed to be working more in him than life (2 Cor 4:12). Once, when David was being hounded by Saul, he said to Jonathan, "but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death" (1 Sam 20:3).
BUT NOW, the whole circumstance has changed. Satan had managed to trouble the environment, so that no comfort was being received where Paul was located. Now the Lord, in a Sovereign exercise of His matchless grace, brings a word to Paul from another place. It is the word of the flourishing faith of the Thessalonians. It comes from a young brother whose word can be trusted, and it brings new life to the heart of the opposed Apostle. Not only had he been oppressed, but his great heart yearned to know of the Thessalonians, whether they were standing strong in the faith, though vigorously opposed by their enemies. Now his heart is refreshed by hearing they are doing fine, growing in the Lord, and doing so in the vigor of faith.
ALL OF THIS POSTULATES a keen interest in the welfare of the saints. No one can be refreshed and encouraged by the report of someone else's faith unless they have an interest in it. In our text, Paul has more interest in the spiritual welfare of the Thessalonians than in his own life. He had such a zeal for the Lord that he burned within for the advancement of the saints. It should be obvious that such an attitude is exceedingly rare. O, that God would raise up more laborers of this caliber, and purge from His fields those who have no genuine regard for His people! Much of the deficiency that exists in the modern church is directly traceable to a lack of spiritual interest in those who are charged with its care.
IF YOU STAND FAST. Other versions read, "standing firm" (NIV), and "holding firm" (NJB). The idea is that of maintaining an unwavering position, not being "moved away from the hope of the gospel" (Col 1:23). The stance is described in these words in Job, "The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger" (Job 17:9). David said of this condition, "They go from strength to strength" (Psa 84:7). Solomon said, "But the path of the just is as the shining light, that shineth more and more unto the perfect day" (Prov 4:18). Viewing it from the heavenly perspective, Peter said believers are "kept by the power of God through faith" (1 Pet 1:5). Isaiah said, "But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint" (Isa 40:31). What crushes unstable souls only serves to make stable persons more firm in the faith.
ALL OF THESE MARVELOUS EXPRESSIONS, and more, were confirmed by the steadfastness of the Thessalonians in the midst of trouble. Paul had such a heart for God's people that he was revived, coming alive, as it were, by the reports of them holding up under persecution and glorifying God by a strong and vibrant faith in the midst of tribulation.
IN THE LORD. Paul did not come alive merely because the Thessalonians had maintained a shell of religiosity during trouble. They had remained in the Lord, abiding in the Vine (John 15:4), and continuing "in the Son, and in the Father" (1 John 2:24). Their constancy contributed to the faithfulness and effectiveness of Paul's labors! That is a very wonderful picture of the church being "fitly framed together" (Eph 2:21). Wherever genuine faith is found, coupled with an unshakable constancy, grace will be ministered by the report of that condition to those who labor for the Lord. Why not determine to be the cause of renewed life and strength in those who labor for the Lord? It is possible for the report of your faith and constancy to make the difference in others, providing strength that will keep them from despairing, causing them to take hope!
– Given O. Blakely
THIS IS A MOST THOUGHT-PROVOKING STATEMENT! Other versions read, "for now we really live, if you stand firm in the Lord" (NASB), "For now we really live, since you are standing firm in the Lord" (NIV), "For it is life to us if you keep your faith in the Lord unchanged" (BBE), "It gives us new life, knowing you remain strong in the Lord" (NLT), and "Now we can breathe again, as you are holding firm in the Lord" (NJB).
WE LIVE! There is such a thing as spiritual fatigue. This is not to be confused with the mythical "burn out" that is taunted by the worldly church. Rather, this is an experience in which spiritual (not merely fleshly) resources become depleted. There are some Apostolic expressions that confirm the nature of this experience. " . . . we were pressed out of measure, above strength, insomuch that we despaired even of life . . . we had the sentence of death in ourselves" (2 Cor 1:8-9). "For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men" (2 Cor 1:9). "We are troubled on every side" (2 Cor 4:8). " . . . our flesh had no rest, but we were troubled on every side; without were fightings, within were fears" (2 Cor 7:5). "In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness" (2 Cor 11:27).
SINCE LEAVING THESSALONICA, Paul had been enduring fierce opposition–so much so that death seemed to be working more in him than life (2 Cor 4:12). Once, when David was being hounded by Saul, he said to Jonathan, "but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death" (1 Sam 20:3).
BUT NOW, the whole circumstance has changed. Satan had managed to trouble the environment, so that no comfort was being received where Paul was located. Now the Lord, in a Sovereign exercise of His matchless grace, brings a word to Paul from another place. It is the word of the flourishing faith of the Thessalonians. It comes from a young brother whose word can be trusted, and it brings new life to the heart of the opposed Apostle. Not only had he been oppressed, but his great heart yearned to know of the Thessalonians, whether they were standing strong in the faith, though vigorously opposed by their enemies. Now his heart is refreshed by hearing they are doing fine, growing in the Lord, and doing so in the vigor of faith.
ALL OF THIS POSTULATES a keen interest in the welfare of the saints. No one can be refreshed and encouraged by the report of someone else's faith unless they have an interest in it. In our text, Paul has more interest in the spiritual welfare of the Thessalonians than in his own life. He had such a zeal for the Lord that he burned within for the advancement of the saints. It should be obvious that such an attitude is exceedingly rare. O, that God would raise up more laborers of this caliber, and purge from His fields those who have no genuine regard for His people! Much of the deficiency that exists in the modern church is directly traceable to a lack of spiritual interest in those who are charged with its care.
IF YOU STAND FAST. Other versions read, "standing firm" (NIV), and "holding firm" (NJB). The idea is that of maintaining an unwavering position, not being "moved away from the hope of the gospel" (Col 1:23). The stance is described in these words in Job, "The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger" (Job 17:9). David said of this condition, "They go from strength to strength" (Psa 84:7). Solomon said, "But the path of the just is as the shining light, that shineth more and more unto the perfect day" (Prov 4:18). Viewing it from the heavenly perspective, Peter said believers are "kept by the power of God through faith" (1 Pet 1:5). Isaiah said, "But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint" (Isa 40:31). What crushes unstable souls only serves to make stable persons more firm in the faith.
ALL OF THESE MARVELOUS EXPRESSIONS, and more, were confirmed by the steadfastness of the Thessalonians in the midst of trouble. Paul had such a heart for God's people that he was revived, coming alive, as it were, by the reports of them holding up under persecution and glorifying God by a strong and vibrant faith in the midst of tribulation.
IN THE LORD. Paul did not come alive merely because the Thessalonians had maintained a shell of religiosity during trouble. They had remained in the Lord, abiding in the Vine (John 15:4), and continuing "in the Son, and in the Father" (1 John 2:24). Their constancy contributed to the faithfulness and effectiveness of Paul's labors! That is a very wonderful picture of the church being "fitly framed together" (Eph 2:21). Wherever genuine faith is found, coupled with an unshakable constancy, grace will be ministered by the report of that condition to those who labor for the Lord. Why not determine to be the cause of renewed life and strength in those who labor for the Lord? It is possible for the report of your faith and constancy to make the difference in others, providing strength that will keep them from despairing, causing them to take hope!
– Given O. Blakely
Wednesday, November 11, 2009
IF IT BEGINS WITH US . . .
" For the time is come that judgment must begin at the house of God, and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" (1 Peter 4:17, NKJV)
BY SAYING, "THE TIME HAS COME," the Spirit means this principle has been brought to its highest expression in this day. Now that more has been given, more is required. If God had the closest regard for those to whom He committed His oracles, how much more will He have for those who have been forgiven and received His righteousness? He will surely chasten them, as it is written, "But when we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Cor 11:32).
IF GOD JUDGES THE GODLY, and does it first, what will He do with the ungodly? If He is exacting and precise in His treatment of the righteous "now," what will be His manner of dealing with the unrighteous "then?"
WHEN CONSIDERING THE APPARENT ease the ungodly enjoyed, it caused some confusion for Asaph, writer of the 73rd Psalm. He said he was "envious of the foolish" when he saw their "prosperity" (v 3). They did not seem to have "trouble as other men," but prospered in the world and increased in riches (v 4-12). He, on the other hand, was plagued all day long and "chastened every morning" (v 14). However, Asaph's thoughts abruptly changed. He had an experience and consideration that altered his entire view. "Until I went into the sanctuary of God; then understood I their end. Surely thou didst set them in slippery places: thou castedst them down into destruction" (vs 17-18). Considering the "end," or conclusion, of the unrighteous will cause their success to appear a snare, and a narcotic that puts to sleep.
NOTICE, THE DIFFERENCE between "us" and "them" is obeying the Gospel. Obeying the Gospel is believing the record God has given of His Son, which compels one to call upon the name of the Lord, and do whatever He requires. That faith enables the believer to overcome the world, for perceiving the truth of Christ, and maintaining that perception, causes the world to lose is attractiveness and power (1 John 5:4-11). Those who are overcome by the world do not believe Jesus is the Son of God, profession notwithstanding (1 John 5:5).
SCARCELY SAVED. These are certainly arresting words. On the surface, they seem to contradict expressions like life "more abundantly" (John 10:10), "so great salvation" (Heb 2:3), pouring out the Holy Spirit upon us "abundantly" (Tit 3:5-6), and an "abundant entrance" into the everlasting kingdom (2 Pet 1:11). Some other versions accentuate this seeming contradiction. "If it is hard for the righteous to be saved" (NIV), "If it is difficult for the righteous to be saved" (NASB), and "If the righteous are barely saved" (NLT), Some believe Peter is referring to a statement made by Solomon. "If the righteous receive their due on earth, how much more the ungodly and the sinner!". (Prov 11:31, NIV).
THE MEANING OF THE TEXT IS NOT that we will be "scarcely saved" when we stand before God in the judgment. That is when an "abundant entrance" will be ministered to us, and we will stand "faultless before the presence of His glory with exceeding joy" (2 Pet 1:11; Jude 24). This is referring to our experience in this world, when we are sailing through treacherous waters, as it were, and exposed to storms and various trials of our faith. We are being "tried by fire," and come safely to land, like those shipwrecked with Paul, only by the grace of God (Acts 27:43-44). Even at the judgment itself, we "shall be saved; yet so as by fire" (1 Cor 3:15), passing the test of Divine judgment. Those who speak of a simple salvation are in error. It is no small task to bring those, who were once enemies and alienated in their mind through wicked works, to stand at last without a fault before God. There are siftings and trials in this life, with hardships and difficulties. Only faith is equal to these experiences, and only faith will enable us to stand with joy before the Lord. Viewed from our own effort and involvement, we are "scarcely saved."
WITH THIS IN MIND, "where will the sinner and the ungodly appear?" What will be the portion of those, who have indulged the lust of the flesh, been disobedient to the Gospel, and remained unlike God in their ways and thoughts (Isa 55:7-8)? This is to be weighed in view of the present experience of the godly. Rather than asking, "Why do the righteous suffer?", or "Why do bad things happen to the godly?", there are other questions that should be asked. "If the righteous suffer, then what will be the final end of those who are unrighteous?" "If the righteous are put to the test, will not the unrighteous also be put to the test in the end?" The seeming success of the "sinner and the ungodly" is short-lived. They are in "slippery places," where a split second can change the whole picture, like it did for Herod (Acts 12:22-23). Their sin is putting them to sleep, causing them to think this world is the only world, and this time is the only time. But there is an ultimate "end" to which they will come. It will begin with their appointed death and judgment.
IF WE PONDER the present suffering of the saints, we can see the end of the ungodly more clearly. Our difficulties and trials in this world are nothing to compare with the future of the ungodly. That is something to think about!
– Given O. Blakely
BY SAYING, "THE TIME HAS COME," the Spirit means this principle has been brought to its highest expression in this day. Now that more has been given, more is required. If God had the closest regard for those to whom He committed His oracles, how much more will He have for those who have been forgiven and received His righteousness? He will surely chasten them, as it is written, "But when we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Cor 11:32).
IF GOD JUDGES THE GODLY, and does it first, what will He do with the ungodly? If He is exacting and precise in His treatment of the righteous "now," what will be His manner of dealing with the unrighteous "then?"
WHEN CONSIDERING THE APPARENT ease the ungodly enjoyed, it caused some confusion for Asaph, writer of the 73rd Psalm. He said he was "envious of the foolish" when he saw their "prosperity" (v 3). They did not seem to have "trouble as other men," but prospered in the world and increased in riches (v 4-12). He, on the other hand, was plagued all day long and "chastened every morning" (v 14). However, Asaph's thoughts abruptly changed. He had an experience and consideration that altered his entire view. "Until I went into the sanctuary of God; then understood I their end. Surely thou didst set them in slippery places: thou castedst them down into destruction" (vs 17-18). Considering the "end," or conclusion, of the unrighteous will cause their success to appear a snare, and a narcotic that puts to sleep.
NOTICE, THE DIFFERENCE between "us" and "them" is obeying the Gospel. Obeying the Gospel is believing the record God has given of His Son, which compels one to call upon the name of the Lord, and do whatever He requires. That faith enables the believer to overcome the world, for perceiving the truth of Christ, and maintaining that perception, causes the world to lose is attractiveness and power (1 John 5:4-11). Those who are overcome by the world do not believe Jesus is the Son of God, profession notwithstanding (1 John 5:5).
SCARCELY SAVED. These are certainly arresting words. On the surface, they seem to contradict expressions like life "more abundantly" (John 10:10), "so great salvation" (Heb 2:3), pouring out the Holy Spirit upon us "abundantly" (Tit 3:5-6), and an "abundant entrance" into the everlasting kingdom (2 Pet 1:11). Some other versions accentuate this seeming contradiction. "If it is hard for the righteous to be saved" (NIV), "If it is difficult for the righteous to be saved" (NASB), and "If the righteous are barely saved" (NLT), Some believe Peter is referring to a statement made by Solomon. "If the righteous receive their due on earth, how much more the ungodly and the sinner!". (Prov 11:31, NIV).
THE MEANING OF THE TEXT IS NOT that we will be "scarcely saved" when we stand before God in the judgment. That is when an "abundant entrance" will be ministered to us, and we will stand "faultless before the presence of His glory with exceeding joy" (2 Pet 1:11; Jude 24). This is referring to our experience in this world, when we are sailing through treacherous waters, as it were, and exposed to storms and various trials of our faith. We are being "tried by fire," and come safely to land, like those shipwrecked with Paul, only by the grace of God (Acts 27:43-44). Even at the judgment itself, we "shall be saved; yet so as by fire" (1 Cor 3:15), passing the test of Divine judgment. Those who speak of a simple salvation are in error. It is no small task to bring those, who were once enemies and alienated in their mind through wicked works, to stand at last without a fault before God. There are siftings and trials in this life, with hardships and difficulties. Only faith is equal to these experiences, and only faith will enable us to stand with joy before the Lord. Viewed from our own effort and involvement, we are "scarcely saved."
WITH THIS IN MIND, "where will the sinner and the ungodly appear?" What will be the portion of those, who have indulged the lust of the flesh, been disobedient to the Gospel, and remained unlike God in their ways and thoughts (Isa 55:7-8)? This is to be weighed in view of the present experience of the godly. Rather than asking, "Why do the righteous suffer?", or "Why do bad things happen to the godly?", there are other questions that should be asked. "If the righteous suffer, then what will be the final end of those who are unrighteous?" "If the righteous are put to the test, will not the unrighteous also be put to the test in the end?" The seeming success of the "sinner and the ungodly" is short-lived. They are in "slippery places," where a split second can change the whole picture, like it did for Herod (Acts 12:22-23). Their sin is putting them to sleep, causing them to think this world is the only world, and this time is the only time. But there is an ultimate "end" to which they will come. It will begin with their appointed death and judgment.
IF WE PONDER the present suffering of the saints, we can see the end of the ungodly more clearly. Our difficulties and trials in this world are nothing to compare with the future of the ungodly. That is something to think about!
– Given O. Blakely
Monday, November 9, 2009
MARKED INIQUITY
"For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before Me, saith the Lord GOD." (Jeremiah 2:22)
IT IS POSSIBLE for spiritual filth and defilement to so contaminate a soul that nothing can be done about it – at least not among men. Israel was in such a condition. In spite of unimaginable blessing from the Lord, it is said of them, "thou hast forsaken the LORD thy God, when He led thee by the way" (2:17). They did not do this when they were in Egypt, but when He was leading them in the way. God had broken the yoke of servitude from their necks, and with one voice they responded, "I will not transgress." Then they proceeded to wander from Him on the high hills of idolatry, prostituting their affection for Him by serving other gods (2:19-20). In their beginning, the Lord God Almighty planted them, and they were "a noble vine, a seed of highest quality" NKJV. Yet, they "turned into the degenerate plant of a strange vine unto" the Lord (2:21). Those were the conditions of our text, and they set the stage for this awesome pronouncement.T
HEIR STAIN WAS ONE that could not be removed. It was like a dark stain upon their soul that could not be removed with "lye" or "much soap" (NKJV). God said their iniquity was "marked" before Him. Other versions read, "The stain of your iniquity is before Me" (NASB), and "You are stained with guilt that cannot be washed away" (NLT). In another place, the Lord spoke of the iniquity in these arresting words. "The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars" (Jer 17:1).
"MARKED" INIQUITIES SPEAK speak of a situation that is unalterable. David put it this way, "If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?" (Psa 130:3). This means infinitely more than sins that are simply known to the Lord. Rather, it is like the sin at the tower of Babel, that provoked the judgment of the Lord (Gen 11:5-7). It is like the sin of Sodom and Gomorrah, which came up before the Lord, and was "marked" by Him (Gen 18:20-21).
THIS IS WHAT HAPPENED to Judah. Their sins had become so ingrained and monumental, that God would no longer hear any petition raised for them. Thus He said to Jeremiah, "Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee" (Jer 7:16). Again He said, "Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble" (11:14). Let no one doubt it, "It is a fearful thing to fall into the hands of the living God" (Heb 10:31).
THERE ARE SOME WHO DO NOT BELIEVE the human condition can get this bad. Let such souls ponder the world of Noah's day! God's Spirit ceased to strive with the people, and the judgment of the flood destroyed every living soul but eight. There is, indeed, mercy with the Lord. But when men impose upon that mercy, and willingly stumble on in the darkness, they are headed toward the place where iniquity becomes "marked," and nothing will be able to remedy their situation. Solomon also warned of such a condition when he wrote, "He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy" (Prov 29:1).
JESUS HIMSELF SPOKE OF A SIN that could not be forgiven, either in this world, or the one to come. "Whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come" (Matt 12:32, NKJV). Mark records, "but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" (Mk 3:29, NKJV). Our Lord did not precisely define this sin, and we do well to make no such attempts. His point was that there was a condition that could not be remedied, either in this world, or the one to come. It was brought on by an attitude that slowly developed in the individual. Gradually, they came to a point where they could willingly and aggressively speak against the Holy Spirit. This is not some accidental speech, or a slip-of-the-lip. It denotes a state where the heart has become so impervious to the Holy Spirit that instead of being convicted by Him, it lashes out against Him.
THAT IS THE POINT WHERE iniquity is "marked," and the stain becomes too deep to ever be corrected. Sin has pulled such a person in a spiritual quagmire into which even the grace of God cannot reach. No person is wise in attempting to define where such a place exists, or at what time it occurs. The point is that as long as men and women serve sin, sin is staining their soul – and the stain is going deeper and deeper. Some may entertain the notion that they can cease serving sin whenever they want to. Or, worse still, that God will abort their obstinance toward him, and stop their plummet into degradation.
SOMEHOW THE CHURCH NEED TO make people more aware of the seriousness of sin. There is too much of it in the modern church, and too little sensitivity to its malignancy. Doctrines that make people comfortable in alienation from God are among the most dangerous things believers face. Make sure you culture and maintain a hatred for iniquity.
– Given O. Blakely
IT IS POSSIBLE for spiritual filth and defilement to so contaminate a soul that nothing can be done about it – at least not among men. Israel was in such a condition. In spite of unimaginable blessing from the Lord, it is said of them, "thou hast forsaken the LORD thy God, when He led thee by the way" (2:17). They did not do this when they were in Egypt, but when He was leading them in the way. God had broken the yoke of servitude from their necks, and with one voice they responded, "I will not transgress." Then they proceeded to wander from Him on the high hills of idolatry, prostituting their affection for Him by serving other gods (2:19-20). In their beginning, the Lord God Almighty planted them, and they were "a noble vine, a seed of highest quality" NKJV. Yet, they "turned into the degenerate plant of a strange vine unto" the Lord (2:21). Those were the conditions of our text, and they set the stage for this awesome pronouncement.T
HEIR STAIN WAS ONE that could not be removed. It was like a dark stain upon their soul that could not be removed with "lye" or "much soap" (NKJV). God said their iniquity was "marked" before Him. Other versions read, "The stain of your iniquity is before Me" (NASB), and "You are stained with guilt that cannot be washed away" (NLT). In another place, the Lord spoke of the iniquity in these arresting words. "The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars" (Jer 17:1).
"MARKED" INIQUITIES SPEAK speak of a situation that is unalterable. David put it this way, "If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?" (Psa 130:3). This means infinitely more than sins that are simply known to the Lord. Rather, it is like the sin at the tower of Babel, that provoked the judgment of the Lord (Gen 11:5-7). It is like the sin of Sodom and Gomorrah, which came up before the Lord, and was "marked" by Him (Gen 18:20-21).
THIS IS WHAT HAPPENED to Judah. Their sins had become so ingrained and monumental, that God would no longer hear any petition raised for them. Thus He said to Jeremiah, "Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee" (Jer 7:16). Again He said, "Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble" (11:14). Let no one doubt it, "It is a fearful thing to fall into the hands of the living God" (Heb 10:31).
THERE ARE SOME WHO DO NOT BELIEVE the human condition can get this bad. Let such souls ponder the world of Noah's day! God's Spirit ceased to strive with the people, and the judgment of the flood destroyed every living soul but eight. There is, indeed, mercy with the Lord. But when men impose upon that mercy, and willingly stumble on in the darkness, they are headed toward the place where iniquity becomes "marked," and nothing will be able to remedy their situation. Solomon also warned of such a condition when he wrote, "He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy" (Prov 29:1).
JESUS HIMSELF SPOKE OF A SIN that could not be forgiven, either in this world, or the one to come. "Whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come" (Matt 12:32, NKJV). Mark records, "but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" (Mk 3:29, NKJV). Our Lord did not precisely define this sin, and we do well to make no such attempts. His point was that there was a condition that could not be remedied, either in this world, or the one to come. It was brought on by an attitude that slowly developed in the individual. Gradually, they came to a point where they could willingly and aggressively speak against the Holy Spirit. This is not some accidental speech, or a slip-of-the-lip. It denotes a state where the heart has become so impervious to the Holy Spirit that instead of being convicted by Him, it lashes out against Him.
THAT IS THE POINT WHERE iniquity is "marked," and the stain becomes too deep to ever be corrected. Sin has pulled such a person in a spiritual quagmire into which even the grace of God cannot reach. No person is wise in attempting to define where such a place exists, or at what time it occurs. The point is that as long as men and women serve sin, sin is staining their soul – and the stain is going deeper and deeper. Some may entertain the notion that they can cease serving sin whenever they want to. Or, worse still, that God will abort their obstinance toward him, and stop their plummet into degradation.
SOMEHOW THE CHURCH NEED TO make people more aware of the seriousness of sin. There is too much of it in the modern church, and too little sensitivity to its malignancy. Doctrines that make people comfortable in alienation from God are among the most dangerous things believers face. Make sure you culture and maintain a hatred for iniquity.
– Given O. Blakely
Friday, November 6, 2009
NO WASHING, NO PART
"If I wash thee not, thou hast no part with me." (John 13:8)
IT WAS THE NIGHT of our Lord's betrayal. He had desired to eat His last Passover with His disciples (Lk 22:15). He had no heart for spending the last hours before His death with the multitudes, or those with snaring questions and carnal requests. Even though He saw the wandering multitudes as "sheep having no shepherd" (Matt 9:36), He did not want to spend this time with them. Neither, indeed, did He seek to spend this time in the Temple, or the synagogue, or a wedding feast, or in the land of the Gadarenes where He had healed that poor demoniac. This night was reserved for His disciples, and no others would be welcome. Things would transpire this night that were intended only for those who loved Him enough to forsake everything for the privilege of walking with and being taught by Him. Jesus is like that. He does not spend a lot of time with some people, while He is desirous to spent a lot with others.
EARLY THAT EVENING, as soon as the supper was "ended," Jesus rose from the supper "and took a towel, and girded himself." Judas had not yet left, and was at the table with the eleven. The disciples beheld Him as He "poured water into a basin and began to wash the disciples' feet, and to wipe them with the towel with which He was girded" (NKJV). One by one, He moved from one disciple to another, washing and drying their feet. Finally, He came to Peter, "and Peter saith unto him, Lord, dost thou wash my feet?" There is no record of Jesus ever doing this before. It apparently was a first, and Peter did not comprehend the action. It seemed out of character for Jesus, and Peter knew he was totally unworthy of such an act of humility being performed upon him.
GRACIOUSLY, JESUS ANSWERED HIM. "What I do thou knowest not now; but thou shalt know hereafter." There were implications here that were not, and could not, be seen by Peter that evening. Something very significant was happening, even though Peter did not know what it was. Still, driven by a sense of his own unworthiness, Peter cried out, "Thou shalt never wash my feet." It was too demeaning, he reasoned, for the Lord to do. But Jesus left no doubt about the significance of the activity. "If I wash thee not, thou hast no part with Me." This was a decisive moment: one in which Peter would either be identified with Christ, or cut off from him.
THERE WAS NO DOUBT in Peter's mind now. He replied, "Lord, not my feet only, but also my hands and my head." He wanted nothing to do with having no part with Jesus. Still, there were some things that were not clear to him. Jesus clarified it some when He said, "He that is washed needeth not save to wash his feet" (John 13:3-10). Peter offered no more objections, and Jesus finished washing all of their feet (13:12).
THESE WORDS OF JESUS are unusually strong, and are certainly worthy of much consideration. Two significant things were revealed, and they pertain to us today.
FIRST, IS JESUS DOES NOT WASH US, we can have nothing to do with Him. There must be no mistake about this. There is a certain pollution associated with being in this world that must be washed from us, and Jesus alone can remove it from us. This is contamination that occurs AFTER we have become His disciples – AFTER He has "washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father" (Rev 1:5-6). One might call this post-Christian defilement. It is not the result of willful disobedience, or rebellion against the Lord. It is simply the result of being "in the world." Earthly contaminants must be removed from us, with no part of this world clinging to us. Like the washing that took place the night Jesus was betrayed, only Christ can do this. But if we do not allow Him to do it, we can have no part with Him.
SECOND, THOSE WHO HAVE BEEN cleansed from their sins do not require thorough cleansing again. The cleansing we experience when we arise and are baptized, washing away our sins (Acts 22:16) is never again duplicated. It was thorough, and is not required repeatedly. However, the part of us that touches this world, does need to be washed. It is a sort of spiritual foot washing that allows for the maintenance of sensitivity to the Lord.
THERE IS A KIND OF THINKING in the church world that leaves people relying on their original washing. They rarely consider how polluted their feet have become because of being in this world. The contaminants of worldly thought, ambitions, and assessments do not seem apparent to them. Their reasoning and their speech has been infected with the virus of carnality, yet they seem blissfully unaware of the condition. Their feet need washing! This is a circumstance that occurs to all believers.
THE WORDS OF JESUS must not escape our attention. If He does not personally cleanse us of these defilements, we can have no part with Him. Men may argue against this, but this IS what Jesus said. Furthermore, He will not do this without our consent, anymore than He would wash Peter's feet without His consent. Here is an area where improvement can be realized. It is something Jesus desires to do. Let Him do it!
– Given O. Blakely
IT WAS THE NIGHT of our Lord's betrayal. He had desired to eat His last Passover with His disciples (Lk 22:15). He had no heart for spending the last hours before His death with the multitudes, or those with snaring questions and carnal requests. Even though He saw the wandering multitudes as "sheep having no shepherd" (Matt 9:36), He did not want to spend this time with them. Neither, indeed, did He seek to spend this time in the Temple, or the synagogue, or a wedding feast, or in the land of the Gadarenes where He had healed that poor demoniac. This night was reserved for His disciples, and no others would be welcome. Things would transpire this night that were intended only for those who loved Him enough to forsake everything for the privilege of walking with and being taught by Him. Jesus is like that. He does not spend a lot of time with some people, while He is desirous to spent a lot with others.
EARLY THAT EVENING, as soon as the supper was "ended," Jesus rose from the supper "and took a towel, and girded himself." Judas had not yet left, and was at the table with the eleven. The disciples beheld Him as He "poured water into a basin and began to wash the disciples' feet, and to wipe them with the towel with which He was girded" (NKJV). One by one, He moved from one disciple to another, washing and drying their feet. Finally, He came to Peter, "and Peter saith unto him, Lord, dost thou wash my feet?" There is no record of Jesus ever doing this before. It apparently was a first, and Peter did not comprehend the action. It seemed out of character for Jesus, and Peter knew he was totally unworthy of such an act of humility being performed upon him.
GRACIOUSLY, JESUS ANSWERED HIM. "What I do thou knowest not now; but thou shalt know hereafter." There were implications here that were not, and could not, be seen by Peter that evening. Something very significant was happening, even though Peter did not know what it was. Still, driven by a sense of his own unworthiness, Peter cried out, "Thou shalt never wash my feet." It was too demeaning, he reasoned, for the Lord to do. But Jesus left no doubt about the significance of the activity. "If I wash thee not, thou hast no part with Me." This was a decisive moment: one in which Peter would either be identified with Christ, or cut off from him.
THERE WAS NO DOUBT in Peter's mind now. He replied, "Lord, not my feet only, but also my hands and my head." He wanted nothing to do with having no part with Jesus. Still, there were some things that were not clear to him. Jesus clarified it some when He said, "He that is washed needeth not save to wash his feet" (John 13:3-10). Peter offered no more objections, and Jesus finished washing all of their feet (13:12).
THESE WORDS OF JESUS are unusually strong, and are certainly worthy of much consideration. Two significant things were revealed, and they pertain to us today.
FIRST, IS JESUS DOES NOT WASH US, we can have nothing to do with Him. There must be no mistake about this. There is a certain pollution associated with being in this world that must be washed from us, and Jesus alone can remove it from us. This is contamination that occurs AFTER we have become His disciples – AFTER He has "washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father" (Rev 1:5-6). One might call this post-Christian defilement. It is not the result of willful disobedience, or rebellion against the Lord. It is simply the result of being "in the world." Earthly contaminants must be removed from us, with no part of this world clinging to us. Like the washing that took place the night Jesus was betrayed, only Christ can do this. But if we do not allow Him to do it, we can have no part with Him.
SECOND, THOSE WHO HAVE BEEN cleansed from their sins do not require thorough cleansing again. The cleansing we experience when we arise and are baptized, washing away our sins (Acts 22:16) is never again duplicated. It was thorough, and is not required repeatedly. However, the part of us that touches this world, does need to be washed. It is a sort of spiritual foot washing that allows for the maintenance of sensitivity to the Lord.
THERE IS A KIND OF THINKING in the church world that leaves people relying on their original washing. They rarely consider how polluted their feet have become because of being in this world. The contaminants of worldly thought, ambitions, and assessments do not seem apparent to them. Their reasoning and their speech has been infected with the virus of carnality, yet they seem blissfully unaware of the condition. Their feet need washing! This is a circumstance that occurs to all believers.
THE WORDS OF JESUS must not escape our attention. If He does not personally cleanse us of these defilements, we can have no part with Him. Men may argue against this, but this IS what Jesus said. Furthermore, He will not do this without our consent, anymore than He would wash Peter's feet without His consent. Here is an area where improvement can be realized. It is something Jesus desires to do. Let Him do it!
– Given O. Blakely
Wednesday, November 4, 2009
A CRITICAL THEOLOGY
"O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge; by professing it some have strayed concerning the faith. Grace be with you. Amen." (1 Timothy 6:20-21, NKJV)P
AUL WARNED TIMOTHY ABOUT SHADES OF KNOWLEDGE that were false and inhibitive. They jeopardized the stewardship and ministry that had been placed in his "trust" or care. He called such things "profane," "worldly" (NASB), or "godless" (NIV). By definition, something that is "profane" is of heathen origin – it has its genesis with fallen man, and is in no way connected with God Almighty. Paul also called this line of thought "idle babblings," "empty chatter" (NASB), and "chatter" (NIV). Idle babblings are empty sounds and fruitless discussions. They are an intellectual fig tree that only has leaves, and no fruit. These reasonings are also referred to as "oppositions of science falsely so called" (KJV) "contradictions of what is falsely called knowledge" (NKJV), and "the opposing ideas of what is falsely called knowledge" (NIV). The word "science" means knowledge, or the state of knowing. In the English language the second meaning of the word is what is most common: "a department of systematized knowledge as an object of learning." Thus Solomon is said to have had special knowledge in trees, beasts, fowls, creeping things, and fishes (1 Kgs 5:33). He spoke with authority in those areas of knowledge, or science.
THERE ARE AREAS OF KNOWLEDGE THAT HAVE BEEN MISNAMED. They are not valid realms of understanding but are "falsely" called "knowledge." Even though men seek to dignify these domains of thought, they always tend to oppose the Word of God. They offer conclusions to men that go against the Word of God. The clash of these bodies of thought with God's Word is so sharp that those who embrace them "stray from the faith." They are like a poison to the soul that drive faith from the heart, and make a place for unbelief, which causes souls to be damned (Mark 16:16).
PERHAPS CITING A FEW EXAMPLES of these "idle babbling" will serve to introduce us to the subject. One of the more prominent bodies of false knowledge is the "theory of evolution." In contemporary society, it is the backbone of nearly all learning. It supports every kind of thought from economics ro the analysis of human behavior. Men and women bow down to this "profane" manner of thought, blissfully unaware that it contradicts the Word of the Lord. This "theory" contradicts God's report of the beginning of the world. It conflicts with the revelation of the creation of man. It clashes with the record of the distinct creation of birds, fish, beasts of the earth, and creeping things. It accounts for the universe in a way that contradicts the inspired record of Moses. It ascribes to happenstance and chance what God declares is deliberate and with design. It is a false body of knowledge, and ought not to be dignified with the words "theory" or "knowledge." It is not harmless to embrace something that contradicts the Word of God!
THE FIELDS OF PSYCHIATRY AND PSYCHOLOGY are also "profane." They make man's basic constitution emotional and intellectual, and do not take into account the Divine imagery in him. Much of human flaw is tied back to the evolutionary hypothesis. The fathers of this "science falsely so called" (Freud and Spencer were themselves morally deviate and spiritually bankrupt. They have taught men to diagnose human behavior according to gender, environment, chemical composition, and which side of the brain is supposedly dominant in them. All such things contradict what God has said about man, his circumstances, his condition, and his potential.
OF MORE PARTICULAR RELEVANCE are bodies of professing knowledge that have been brought to bear upon the study of God's Word. Around the seventeenth century, a new line of theological thinking arose that is called "higher criticism." It is a child of the "age of reason," a period of time when religion was thrust from France, and the human intellect and abilities to reason were placed upon the throne. In "higher criticism," falsely so called, the text of Scripture itself is assessed. Men actually take upon themselves to determine what is valid and what is not. Terms like "the oldest and best manuscripts" are used to justify the exclusion of certain texts. Sometimes, certain versions of Scripture, such as the King James Version, are represented as being vastly inferior, and filled with errors. The conclusions of these critics are taught in Bible Colleges and Seminaries throughout the world. Their comments are found in more recent translations of the Scriptures, like the NIV and NLT. However, no child of God needs to bow to these critics. Their knowledge is too profane, too worldly, to contradictory.
THE PEOPLE OF GOD are not to lend their ears to those who contradict what faith has perceived. Faith does not come by reasoning, it comes by hearing, and hearing "the Word of God," or "Christ" (NASB). Those, therefore, who in any way cast aspersions on the Word of God jeopardize the faith of the saints. Anyone who introduces a strain of thought, an argument, or a probability, that contradicts a single syllable of Scripture has introduced the element of eternal jeopardy. We all do well to take most seriously what is said of our response to all such things – avoid them!
– Given O. Blakely
AUL WARNED TIMOTHY ABOUT SHADES OF KNOWLEDGE that were false and inhibitive. They jeopardized the stewardship and ministry that had been placed in his "trust" or care. He called such things "profane," "worldly" (NASB), or "godless" (NIV). By definition, something that is "profane" is of heathen origin – it has its genesis with fallen man, and is in no way connected with God Almighty. Paul also called this line of thought "idle babblings," "empty chatter" (NASB), and "chatter" (NIV). Idle babblings are empty sounds and fruitless discussions. They are an intellectual fig tree that only has leaves, and no fruit. These reasonings are also referred to as "oppositions of science falsely so called" (KJV) "contradictions of what is falsely called knowledge" (NKJV), and "the opposing ideas of what is falsely called knowledge" (NIV). The word "science" means knowledge, or the state of knowing. In the English language the second meaning of the word is what is most common: "a department of systematized knowledge as an object of learning." Thus Solomon is said to have had special knowledge in trees, beasts, fowls, creeping things, and fishes (1 Kgs 5:33). He spoke with authority in those areas of knowledge, or science.
THERE ARE AREAS OF KNOWLEDGE THAT HAVE BEEN MISNAMED. They are not valid realms of understanding but are "falsely" called "knowledge." Even though men seek to dignify these domains of thought, they always tend to oppose the Word of God. They offer conclusions to men that go against the Word of God. The clash of these bodies of thought with God's Word is so sharp that those who embrace them "stray from the faith." They are like a poison to the soul that drive faith from the heart, and make a place for unbelief, which causes souls to be damned (Mark 16:16).
PERHAPS CITING A FEW EXAMPLES of these "idle babbling" will serve to introduce us to the subject. One of the more prominent bodies of false knowledge is the "theory of evolution." In contemporary society, it is the backbone of nearly all learning. It supports every kind of thought from economics ro the analysis of human behavior. Men and women bow down to this "profane" manner of thought, blissfully unaware that it contradicts the Word of the Lord. This "theory" contradicts God's report of the beginning of the world. It conflicts with the revelation of the creation of man. It clashes with the record of the distinct creation of birds, fish, beasts of the earth, and creeping things. It accounts for the universe in a way that contradicts the inspired record of Moses. It ascribes to happenstance and chance what God declares is deliberate and with design. It is a false body of knowledge, and ought not to be dignified with the words "theory" or "knowledge." It is not harmless to embrace something that contradicts the Word of God!
THE FIELDS OF PSYCHIATRY AND PSYCHOLOGY are also "profane." They make man's basic constitution emotional and intellectual, and do not take into account the Divine imagery in him. Much of human flaw is tied back to the evolutionary hypothesis. The fathers of this "science falsely so called" (Freud and Spencer were themselves morally deviate and spiritually bankrupt. They have taught men to diagnose human behavior according to gender, environment, chemical composition, and which side of the brain is supposedly dominant in them. All such things contradict what God has said about man, his circumstances, his condition, and his potential.
OF MORE PARTICULAR RELEVANCE are bodies of professing knowledge that have been brought to bear upon the study of God's Word. Around the seventeenth century, a new line of theological thinking arose that is called "higher criticism." It is a child of the "age of reason," a period of time when religion was thrust from France, and the human intellect and abilities to reason were placed upon the throne. In "higher criticism," falsely so called, the text of Scripture itself is assessed. Men actually take upon themselves to determine what is valid and what is not. Terms like "the oldest and best manuscripts" are used to justify the exclusion of certain texts. Sometimes, certain versions of Scripture, such as the King James Version, are represented as being vastly inferior, and filled with errors. The conclusions of these critics are taught in Bible Colleges and Seminaries throughout the world. Their comments are found in more recent translations of the Scriptures, like the NIV and NLT. However, no child of God needs to bow to these critics. Their knowledge is too profane, too worldly, to contradictory.
THE PEOPLE OF GOD are not to lend their ears to those who contradict what faith has perceived. Faith does not come by reasoning, it comes by hearing, and hearing "the Word of God," or "Christ" (NASB). Those, therefore, who in any way cast aspersions on the Word of God jeopardize the faith of the saints. Anyone who introduces a strain of thought, an argument, or a probability, that contradicts a single syllable of Scripture has introduced the element of eternal jeopardy. We all do well to take most seriously what is said of our response to all such things – avoid them!
– Given O. Blakely
Monday, November 2, 2009
CERTIFIED!
"But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." (Gal 1:11-12)
THE WORD "CERTIFY" MEANS TO MAKE KNOWN, or give a person to understand. More specifically, it is to clarify the validity of something or someone. In our day, something that is "certified" is considered genuine, or bonafide. The person who certifies something attests to its authenticity or legitimacy.
IN THE CASE OF OUR TEXT, Paul is certifying the legitimacy of the Gospel he preached. He was delivering a report to men – news of good things, sure benefits, and life in the world to come. He was announcing a basis for the remission of sin that was honored by God. His was a message that guaranteed eternal life to the one who believed it. It affirmed that the very righteousness of God would be imputed to those who "believe on Him that raised up Jesus our Lord from the dead" (Rom 4:23). Boldly Paul had preached that by Christ Jesus "all that believe are justified from all things" (Acts 13:39). It certainly was a bold message.
EARLY IN HIS MINISTRY, because of what he preached, "the Jews took counsel to kill him" (Acts 9:23). Some opposed Paul because of what he preached (Acts 18:6). Athenian philosophers "mocked" when they heard him speak of "the resurrection of the dead" (Acts 17:32). Some in the church at Corinth even doubted he was an Apostle at all (1 Cor 9:1-3) – and all because of the Gospel he preached.
PAUL'S PREACHING IS NEARLY AS STRANGE TODAY as when he set the world afire with it two millennia ago. He preached about grace (Eph 2:8-10), the imputation of righteousness (Rom 4:22-24), a new creation (2 Cor 5:21), and being made "accepted in the Beloved" (Eph 1:6). When He expounded the Christ of the Gospel, he affirmed that God "made Him to be sin for us" (2 Cor 5:21), that He was "made a curse for us" (Gal 3:13), and that He "put away sin by the sacrifice of Himself" (Heb 9:26). He boldly announced that God, through Christ, had "reconciled the world unto Himself" (2 Cor 5:18-20), and had set the Son before the world "to be a propitiation through faith in His blood" (Rom 3:25). He said that Jesus, through His death, destroyed the devil (Heb 2:14), plundered principalities and powers (Col 2:15), and consecrated "a new and living way" that gave men access to God Himself (Heb 10:20). He preached a Gospel that would save men if they kept it "in memory" (1 Cor 15:2).
TO THIS VERY DAY religious men argue about what Paul preached. They compare it with James, and imagine there is a conflict. They attempt to redefine the words he used, so as to neutralize their power. They even attempt to do away with them altogether by saying they have been mistranslated, and do not mean what they say. Still others, unwilling to openly contradict what Paul preached, simply keep silence about it, choosing to preach "another Gospel." Such men have a gospel of the Spirit, a gospel of the family, a gospel of a political nation under God, or a gospel of health and wealth.
PAUL, HOWEVER, CERTIFIED HIS GOSPEL, attesting to its genuineness and effectiveness. He said it was "not after man," or "not according to man" (NKJV). That is, it is "not something man made up" (NIV), or "of human origin" (NRSV). The Gospel Paul preached was not the result of his own analysis. It was not that he had restudied the Prophets and come up with a new conclusion. Nor, indeed, had he heard reports about Jesus Christ and formed his own thoughts about Him. He did not receive his Gospel "from man," nor was he "taught it" by men. Rather, he was given the Gospel he preached "through the revelation of Jesus Christ." That is what made it legitimate. That is why those who believed it were blessed. It was a message that Jesus Himself gave to Paul, and that fact certified the Gospel. It can be believed without fear or doubt, and with a steadfast confidence of being blessed.
ALL OF THIS IS RATHER STRAIGHT FORWARD and beyond any controversy – at least among those who believe. The difficulty comes when we consider how little of what Paul preached is being declared in our day. There are whole bodies of professing Christians who have absolutely no idea what Paul preached about righteousness, justification, or sanctification. Their understanding of the grace of God is seriously deficient, and they are generally ignorant of what Jesus Christ has accomplished in their behalf. The marvelous intercessory work of Jesus is rarely mentioned, to say nothing of experiencing the "fellowship of His sufferings" the "the power of His resurrection" (Phil 3:10). Those who traffic in church circles know that I have vastly understated the condition.
IF THE GOSPEL IS CERTIFIED, it needs to be preached, declared, announced, and reported. This is what got the church underway in the first place. The word that was circulated on the day of Pentecost is that people were declaring "the wonderful works of God" (Acts 2:11). That is nothing less than the Gospel of Christ which is "the power of God unto salvation" (Rom 1:16). It is certified, and where it is preached God will work and people will be blessed!
– Given O. Blakely
THE WORD "CERTIFY" MEANS TO MAKE KNOWN, or give a person to understand. More specifically, it is to clarify the validity of something or someone. In our day, something that is "certified" is considered genuine, or bonafide. The person who certifies something attests to its authenticity or legitimacy.
IN THE CASE OF OUR TEXT, Paul is certifying the legitimacy of the Gospel he preached. He was delivering a report to men – news of good things, sure benefits, and life in the world to come. He was announcing a basis for the remission of sin that was honored by God. His was a message that guaranteed eternal life to the one who believed it. It affirmed that the very righteousness of God would be imputed to those who "believe on Him that raised up Jesus our Lord from the dead" (Rom 4:23). Boldly Paul had preached that by Christ Jesus "all that believe are justified from all things" (Acts 13:39). It certainly was a bold message.
EARLY IN HIS MINISTRY, because of what he preached, "the Jews took counsel to kill him" (Acts 9:23). Some opposed Paul because of what he preached (Acts 18:6). Athenian philosophers "mocked" when they heard him speak of "the resurrection of the dead" (Acts 17:32). Some in the church at Corinth even doubted he was an Apostle at all (1 Cor 9:1-3) – and all because of the Gospel he preached.
PAUL'S PREACHING IS NEARLY AS STRANGE TODAY as when he set the world afire with it two millennia ago. He preached about grace (Eph 2:8-10), the imputation of righteousness (Rom 4:22-24), a new creation (2 Cor 5:21), and being made "accepted in the Beloved" (Eph 1:6). When He expounded the Christ of the Gospel, he affirmed that God "made Him to be sin for us" (2 Cor 5:21), that He was "made a curse for us" (Gal 3:13), and that He "put away sin by the sacrifice of Himself" (Heb 9:26). He boldly announced that God, through Christ, had "reconciled the world unto Himself" (2 Cor 5:18-20), and had set the Son before the world "to be a propitiation through faith in His blood" (Rom 3:25). He said that Jesus, through His death, destroyed the devil (Heb 2:14), plundered principalities and powers (Col 2:15), and consecrated "a new and living way" that gave men access to God Himself (Heb 10:20). He preached a Gospel that would save men if they kept it "in memory" (1 Cor 15:2).
TO THIS VERY DAY religious men argue about what Paul preached. They compare it with James, and imagine there is a conflict. They attempt to redefine the words he used, so as to neutralize their power. They even attempt to do away with them altogether by saying they have been mistranslated, and do not mean what they say. Still others, unwilling to openly contradict what Paul preached, simply keep silence about it, choosing to preach "another Gospel." Such men have a gospel of the Spirit, a gospel of the family, a gospel of a political nation under God, or a gospel of health and wealth.
PAUL, HOWEVER, CERTIFIED HIS GOSPEL, attesting to its genuineness and effectiveness. He said it was "not after man," or "not according to man" (NKJV). That is, it is "not something man made up" (NIV), or "of human origin" (NRSV). The Gospel Paul preached was not the result of his own analysis. It was not that he had restudied the Prophets and come up with a new conclusion. Nor, indeed, had he heard reports about Jesus Christ and formed his own thoughts about Him. He did not receive his Gospel "from man," nor was he "taught it" by men. Rather, he was given the Gospel he preached "through the revelation of Jesus Christ." That is what made it legitimate. That is why those who believed it were blessed. It was a message that Jesus Himself gave to Paul, and that fact certified the Gospel. It can be believed without fear or doubt, and with a steadfast confidence of being blessed.
ALL OF THIS IS RATHER STRAIGHT FORWARD and beyond any controversy – at least among those who believe. The difficulty comes when we consider how little of what Paul preached is being declared in our day. There are whole bodies of professing Christians who have absolutely no idea what Paul preached about righteousness, justification, or sanctification. Their understanding of the grace of God is seriously deficient, and they are generally ignorant of what Jesus Christ has accomplished in their behalf. The marvelous intercessory work of Jesus is rarely mentioned, to say nothing of experiencing the "fellowship of His sufferings" the "the power of His resurrection" (Phil 3:10). Those who traffic in church circles know that I have vastly understated the condition.
IF THE GOSPEL IS CERTIFIED, it needs to be preached, declared, announced, and reported. This is what got the church underway in the first place. The word that was circulated on the day of Pentecost is that people were declaring "the wonderful works of God" (Acts 2:11). That is nothing less than the Gospel of Christ which is "the power of God unto salvation" (Rom 1:16). It is certified, and where it is preached God will work and people will be blessed!
– Given O. Blakely
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