"But the God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you." (1 Peter 5:10)
THE FIRST WORD of this sentence is important: "But!" The Spirit has just finished reminding us of our adversary the devil, and of his wicked intentions. We are to set ourselves to resist him by steadfastness in the faith. But the Spirit will not leave us contemplating our enemy. He introduces the triumph-factor: "But God!" (v 8-9). In this expression he is telling us God is accomplishing His will in the midst of our conflict with the wicked one. The devil is seeking to devour us, but look what God is doing! Thus, we have Peter's intercessory prayer, uttered to God, and written for the consolation of the saints.
GOD OF ALL GRACE. In this expression, the Spirit traces all true benefits back to a beneficent God. It is similar to saying "Every good gift and every perfect gift is from above, and cometh down from the Father of lights" (James 1:17). Also, the idea of limitlessness is conveyed. Believers are in a situation where grace is abundant and exhaustless. There is no extent to which God will not go to bless those who believe in His Son. He will withhold no good thing from them. As it is written, "no good thing will He withhold from them that walk uprightly" (Psa 84:11).
CALLED TO HIS ETERNAL GLORY. Because there are "many gods" (1 Cor 8:5), the true God is identified. It is the One who has called us to participate in HIS "eternal glory." This parallels with the Spirit's words, "whom He justified, them He also glorified" (Rom 8:30). This is the glory into which we are being changed, from one stage to another (2 Cor 3:18). Any form of religion that comes short of this is spurious and worthless.
AFTER YOU HAVE SUFFERED A WHILE. The way to our appointed reign is through the crucible of suffering. Only "If we suffer, we shall also reign with Him" (2 Tim 2:12). Our suffering, however, is only for "a while." From the standpoint of faith, it is "but for a moment" (2 Cor 4:17). The duration of our hardship is not known to us, but it is known to God. It will not extend one second beyond the point where it is of eternal benefit. Our "times" and our sufferings are in the hands of our gracious God (Psa 31:1; 1 Cor 10:13). We are "appointed" to our afflictions (1 Thess 3:3), and they are strictly governed.
MAKE YOU PERFECT. Our sufferings do not "perfect" us automatically. God Himself MAKES us "perfect" by means of them. Here, perfection means to complete the preparation for an appointed role and place. Elsewhere it is called "finish the work" (Rom 9:28), or completing the work He has begun in us "until the day of Jesus Christ" (Phil 1:6). In the sense of this text, we will be perfected when we are ready to leave this world.
STABLISH YOU. To be established is to be made firm, reliable, and stable. It is to cease to be tossed to and fro by the circumstances of life and the doctrines of men (Eph 4:14). This is something God Himself does "after" we have "suffered a while." Working through our faith and in His grace, the Lord brings us to a point where we are "no more children." Life does not jostle us as it once did, and we are able to "stand in the evil day." Surely, God "is of power to stablish you" (Rom 16:25). This is having "root" in ourselves (Mk 4:17).
STRENGTHEN YOU. Being established is being firmly fixed or anchored in the appointed place. "Strength" has to do with personal solidity and integrity. It is being able to extend ourselves in the wilderness-journey of life without giving up. It is spiritual stamina, where we do not become "weary in well doing" (Gal 6:9). To be strengthened is to recover from spiritual fatigue (Isa 41:10). It is to be made equal to the battles of life and the challenges of the wicked one (Eph 6:10). Strength results in refusing to yield to the temptations of the wicked one, and declining to "quit" (1 Cor 16:13).
SETTLE YOU. To be settled is to be stable and grounded. It speaks of an aspect of spiritual life that is slightly different from being made perfect, established, and strengthened. Settling has to do with being firmly planted on the appointed foundation – blended, as it were, with that foundation. This is the process of reference in Ephesians 2:20-21. "And are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord." That is being settled, and is the work of God!This is all "the Lord's doing, and it is marvelous in our eyes" (Psa 118:23).
The extent and effectiveness of this indispensable work is worthy of your extended consideration.– Given O. Blakely
Friday, October 29, 2010
Wednesday, October 27, 2010
EVERYTHING IS READY
"Who are kept by the power of God through faith unto salvation ready to be revealed in the last time." (1 Peter 1:5)
AND WHY DOES THE POWER OF GOD "keep" us? Why is it necessary to keep us? First, we must see that the whole of salvation has not yet been experienced. We have but "the firstfruits of the Spirit" (Rom 8:23). The bulk of our salvation is yet to come.
THE COMPLETION OF OUR SALVATION, or, more precisely, the revelation of it, is an emphasis of Scripture. "And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed" (Rom 13:11). "Are they (the holy angels) not all ministering spirits sent forth to minister for those who will inherit salvation?" (Heb 1:14). "Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life" (Rom 5:9-10).
WE ARE EN ROUTE TO GLORY, and have not yet arrived. We have received the "earnest," or pledge, of our inheritance, and not the whole of it (Eph 1:14). We are to conduct our lives in an acute awareness of this reality, not living as though we have already finished the course and were already in the promised land. We are still in the journeying posture!
HERE IS A MESSAGE faith requires: the salvation is "ready to be revealed." While we are working out our own salvation (Phil 2:12), we are contributing nothing to it. We were born again to obtain the inheritance. It is not obtained by our work, though we will not enter into it without "the work of faith" being fulfilled in us "with power" (2 Thess 1:11).
HERE IS A GREAT MYSTERY. There is a sense in which our labors determine the measure of our inheritance. As it is written, "Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things" (Matt 25:21). And again, "He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully" (2 Cor 9:6). It is possible to "suffer loss" in the day of the Lord (1 Cor 3:15). However, the inheritance itself is already in tact. It but remains to be seen how much of it we will possess.
THE GREAT SALVATION" (Heb 2:3) brought to us by Jesus is infinitely larger than ordinarily conceived. Throughout the centuries, the people of God have been subjected to minuscule views of this salvation, and thus have not extended themselves to obtain its fulness. Our hearts must take hold of these words: "Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim 2:10). Paul extended himself because he knew the saints could "come short" of the "rest" reserved for them (Heb 4:1).
SALVATION IN ALL OF ITS FULNESS is "ready to be revealed." In a very real sense, the "kingdom" you will inherit was "prepared for you from the foundation of the world" (Matt 25:34). Just as the land of Canaan was reserved for the children of Israel, so our inheritance is reserved for us. The only question is whether we will possess it or not. It is possible to be a "castaway," forfeiting the inheritance altogether (1 Cor 9:27). It is also possible to "suffer loss," not possessing the fulness of our inheritance. However, if our hearts are convinced of its greatness and worthiness, and if we remain strong in faith, we will obtain more than we have dared to imagine. If God can do "exceedingly abundantly above all that we ask or think" now, in this time (Eph 3:20), what can be said of the "salvation that is ready to be revealed?" The only question that remains is our capacity to receive and handle the inheritance reserved for us, and the salvation ready to be revealed.
THE PURPOSE OF THIS TEACHING is to nourish hope, assisting us to look forward to "the last time." Those living in aloofness from the Lord fear "the last time." Those living in fellowship with Christ, and in the energy of faith, look forward to it. Our text is strongly affirming that when everything temporal is brought to a conclusion, everything that is eternal will be made known. In the interim, it is only to the degree that we are not distracted by the seen that we obtain any significant awareness of the unseen. As we take hold on the promises and nourish our faith, God, will keep us from the wicked one, and enable us to develop a large capacity for the "salvation ready to be revealed."
– Given O. Blakely
AND WHY DOES THE POWER OF GOD "keep" us? Why is it necessary to keep us? First, we must see that the whole of salvation has not yet been experienced. We have but "the firstfruits of the Spirit" (Rom 8:23). The bulk of our salvation is yet to come.
THE COMPLETION OF OUR SALVATION, or, more precisely, the revelation of it, is an emphasis of Scripture. "And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed" (Rom 13:11). "Are they (the holy angels) not all ministering spirits sent forth to minister for those who will inherit salvation?" (Heb 1:14). "Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life" (Rom 5:9-10).
WE ARE EN ROUTE TO GLORY, and have not yet arrived. We have received the "earnest," or pledge, of our inheritance, and not the whole of it (Eph 1:14). We are to conduct our lives in an acute awareness of this reality, not living as though we have already finished the course and were already in the promised land. We are still in the journeying posture!
HERE IS A MESSAGE faith requires: the salvation is "ready to be revealed." While we are working out our own salvation (Phil 2:12), we are contributing nothing to it. We were born again to obtain the inheritance. It is not obtained by our work, though we will not enter into it without "the work of faith" being fulfilled in us "with power" (2 Thess 1:11).
HERE IS A GREAT MYSTERY. There is a sense in which our labors determine the measure of our inheritance. As it is written, "Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things" (Matt 25:21). And again, "He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully" (2 Cor 9:6). It is possible to "suffer loss" in the day of the Lord (1 Cor 3:15). However, the inheritance itself is already in tact. It but remains to be seen how much of it we will possess.
THE GREAT SALVATION" (Heb 2:3) brought to us by Jesus is infinitely larger than ordinarily conceived. Throughout the centuries, the people of God have been subjected to minuscule views of this salvation, and thus have not extended themselves to obtain its fulness. Our hearts must take hold of these words: "Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim 2:10). Paul extended himself because he knew the saints could "come short" of the "rest" reserved for them (Heb 4:1).
SALVATION IN ALL OF ITS FULNESS is "ready to be revealed." In a very real sense, the "kingdom" you will inherit was "prepared for you from the foundation of the world" (Matt 25:34). Just as the land of Canaan was reserved for the children of Israel, so our inheritance is reserved for us. The only question is whether we will possess it or not. It is possible to be a "castaway," forfeiting the inheritance altogether (1 Cor 9:27). It is also possible to "suffer loss," not possessing the fulness of our inheritance. However, if our hearts are convinced of its greatness and worthiness, and if we remain strong in faith, we will obtain more than we have dared to imagine. If God can do "exceedingly abundantly above all that we ask or think" now, in this time (Eph 3:20), what can be said of the "salvation that is ready to be revealed?" The only question that remains is our capacity to receive and handle the inheritance reserved for us, and the salvation ready to be revealed.
THE PURPOSE OF THIS TEACHING is to nourish hope, assisting us to look forward to "the last time." Those living in aloofness from the Lord fear "the last time." Those living in fellowship with Christ, and in the energy of faith, look forward to it. Our text is strongly affirming that when everything temporal is brought to a conclusion, everything that is eternal will be made known. In the interim, it is only to the degree that we are not distracted by the seen that we obtain any significant awareness of the unseen. As we take hold on the promises and nourish our faith, God, will keep us from the wicked one, and enable us to develop a large capacity for the "salvation ready to be revealed."
– Given O. Blakely
Monday, October 25, 2010
PURSUE PEACE
"Pursue peace with all men . . . " (Heb 12:14, NASB)
THE PEACE IN THIS TEXT is "with all men." That requires an aggressive effort because we have not been reconciled to all men, as we have to God. Our reconciliation to God, in fact, has separated us from the course of this world, thus alienating us from those who are not in Christ Jesus. However distasteful it may appear, it is still true: "If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you" (John 15:19). Thus it is written, "Marvel not, my brethren, if the world hate you" (1 John 3:13). It is true of those who have believed on Christ through the Apostolic word, just as surely as it was true of the Apostles: "I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world" (John 17:12). Yet, we are admonished to "pursue peace with all men!"
A NEEDFUL EXHORTATION
This is a needful exhortation because of the enmity that is produced by our faith. Salvation is experienced in the presence of our enemies – in a hostile and cursed world. We pursue peace with all men like Abraham pursued it with the herdsmen of Lot (Gen 13:8). In this case, separation was necessary. Yet, Abraham pursued peace, making every effort to have no part with initiating friction and enmity. The peace may not be able to be made and kept by you, but you can seek it fervently, as did the Psalmist (Psa 120:6-7).
PURSUING PEACE OFTEN INVOLVES a soft word, which "turns away wrath" (Prov 15:1). The servant of God is to avoid things that make for fleshly strife and agitation (2 Tim 2:23-24). It also requires pleasing the Lord, who can make our enemies be at peace with us (Prov 16:7). Remember, our Lord Jesus said, "Blessed are the peacemakers, For they shall be called sons of God" (Matt 5:9, NKJV).
WHY PURSUE PEACE?
Why should we pursue peace with all men? The New Covenant, as administered by the Lord Jesus Christ is in view. In a very real sense, the New Covenant is "a covenant of peace." Ezekiel spoke of this covenant. "Moreover I will make a covenant of peace with them" (Ezek 37:26). This covenant is characterized by "peace with God" (Rom 5:1). The variance between God and man is brought to a grinding halt in Christ Jesus.
THIS PEACE ALSO EXISTS among the members of Christ, who are charged with keeping "the unity of the Spirit in the bond of peace" (Eph 4:3). They start out in harmony with their brothers and sisters. Their job is to maintain that unity.
PEACE IS TO THE SPIRITUAL LIFE like a calm sea is to the sailor. It enables the child of God to make progress in the new life. Just as it is difficult to navigate the sea in a storm, so negotiating the sea of life in an unpeaceful environment is hard. A little personal reflection will confirm this to be the case. Particularly in the New Covenant, "the fruit of righteousness is sown in peace by those who make peace" (James 3:18). The nature of this covenant demands that we energetically pursue "peace with all men." It is within the framework of peace and tranquility that we will enjoy the fulness of God's blessing.
THIS IS WHY WE PRAY for kings and those in authority. "that we may lead a quiet and peaceable life in all godliness and reverence" (1 Tim 2:1-2). Our primary interest is not the political arena, but advancement in the Spirit. There are enough difficulties associated with spiritual growth without having needless agitation all about us.
IF WE DO NOT ZEALOUSLY SEEK PEACE with all men, we will be hindered by the lack of that blessed condition. How fervently we should pray for such an environment. It is a better course of action than political activism. God has an interest in His people. He is more apt to hear prayers offered for their maturity than for the recovery of a nation, however noble that may appear.
BECAUSE OF OUR LOWER NATURE
There is a propensity in the natural man to actually shun peace. The fallen nature seeks selfish interests, with no desire to adapt to the needs of others. Every day a thousand reasons will seem to justify discord. The "flesh," or sinful nature, is inclined to "hatred, variance, emulations, wrath, strife, seditions, and heresies" (Gal 5:20). The fallen nature is assertive, refusing to remain idle. It must be crucified and subordinated with zeal. Particularly among brethren, it is imperative that peace be maintained. "Be at peace among yourselves," the Spirit exhorts (1 Thess 5:13).
AT EVERY POINT the peace depends upon us, effort is to be extended for it to be realized. "If it is possible, as much as depends on you, live peaceably with all men" (Rom 12:18, NKJV). All the while, we remember the words of our Lord Jesus. "Blessed are the peacemakers: for they shall be called the children of God" (Matt 5:9). Your own experience will confirm to you that perceiving the Lord is more difficult in times of agitation and turmoil. A peaceful surrounding is preferred by all believers. It is not only worthy pursuing peace, it is a necessity to do so.
IT IS TO BE UNDERSTOOD that the pursuit of peace is to be within the boundary of faith. Such a pursuit is not to involve the compromise of the truth, or a lessening of devotion to God.
– Given O. Blakely
THE PEACE IN THIS TEXT is "with all men." That requires an aggressive effort because we have not been reconciled to all men, as we have to God. Our reconciliation to God, in fact, has separated us from the course of this world, thus alienating us from those who are not in Christ Jesus. However distasteful it may appear, it is still true: "If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you" (John 15:19). Thus it is written, "Marvel not, my brethren, if the world hate you" (1 John 3:13). It is true of those who have believed on Christ through the Apostolic word, just as surely as it was true of the Apostles: "I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world" (John 17:12). Yet, we are admonished to "pursue peace with all men!"
A NEEDFUL EXHORTATION
This is a needful exhortation because of the enmity that is produced by our faith. Salvation is experienced in the presence of our enemies – in a hostile and cursed world. We pursue peace with all men like Abraham pursued it with the herdsmen of Lot (Gen 13:8). In this case, separation was necessary. Yet, Abraham pursued peace, making every effort to have no part with initiating friction and enmity. The peace may not be able to be made and kept by you, but you can seek it fervently, as did the Psalmist (Psa 120:6-7).
PURSUING PEACE OFTEN INVOLVES a soft word, which "turns away wrath" (Prov 15:1). The servant of God is to avoid things that make for fleshly strife and agitation (2 Tim 2:23-24). It also requires pleasing the Lord, who can make our enemies be at peace with us (Prov 16:7). Remember, our Lord Jesus said, "Blessed are the peacemakers, For they shall be called sons of God" (Matt 5:9, NKJV).
WHY PURSUE PEACE?
Why should we pursue peace with all men? The New Covenant, as administered by the Lord Jesus Christ is in view. In a very real sense, the New Covenant is "a covenant of peace." Ezekiel spoke of this covenant. "Moreover I will make a covenant of peace with them" (Ezek 37:26). This covenant is characterized by "peace with God" (Rom 5:1). The variance between God and man is brought to a grinding halt in Christ Jesus.
THIS PEACE ALSO EXISTS among the members of Christ, who are charged with keeping "the unity of the Spirit in the bond of peace" (Eph 4:3). They start out in harmony with their brothers and sisters. Their job is to maintain that unity.
PEACE IS TO THE SPIRITUAL LIFE like a calm sea is to the sailor. It enables the child of God to make progress in the new life. Just as it is difficult to navigate the sea in a storm, so negotiating the sea of life in an unpeaceful environment is hard. A little personal reflection will confirm this to be the case. Particularly in the New Covenant, "the fruit of righteousness is sown in peace by those who make peace" (James 3:18). The nature of this covenant demands that we energetically pursue "peace with all men." It is within the framework of peace and tranquility that we will enjoy the fulness of God's blessing.
THIS IS WHY WE PRAY for kings and those in authority. "that we may lead a quiet and peaceable life in all godliness and reverence" (1 Tim 2:1-2). Our primary interest is not the political arena, but advancement in the Spirit. There are enough difficulties associated with spiritual growth without having needless agitation all about us.
IF WE DO NOT ZEALOUSLY SEEK PEACE with all men, we will be hindered by the lack of that blessed condition. How fervently we should pray for such an environment. It is a better course of action than political activism. God has an interest in His people. He is more apt to hear prayers offered for their maturity than for the recovery of a nation, however noble that may appear.
BECAUSE OF OUR LOWER NATURE
There is a propensity in the natural man to actually shun peace. The fallen nature seeks selfish interests, with no desire to adapt to the needs of others. Every day a thousand reasons will seem to justify discord. The "flesh," or sinful nature, is inclined to "hatred, variance, emulations, wrath, strife, seditions, and heresies" (Gal 5:20). The fallen nature is assertive, refusing to remain idle. It must be crucified and subordinated with zeal. Particularly among brethren, it is imperative that peace be maintained. "Be at peace among yourselves," the Spirit exhorts (1 Thess 5:13).
AT EVERY POINT the peace depends upon us, effort is to be extended for it to be realized. "If it is possible, as much as depends on you, live peaceably with all men" (Rom 12:18, NKJV). All the while, we remember the words of our Lord Jesus. "Blessed are the peacemakers: for they shall be called the children of God" (Matt 5:9). Your own experience will confirm to you that perceiving the Lord is more difficult in times of agitation and turmoil. A peaceful surrounding is preferred by all believers. It is not only worthy pursuing peace, it is a necessity to do so.
IT IS TO BE UNDERSTOOD that the pursuit of peace is to be within the boundary of faith. Such a pursuit is not to involve the compromise of the truth, or a lessening of devotion to God.
– Given O. Blakely
Friday, October 22, 2010
HE ENTERED BY BLOOD
"Neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us." (Heb 9:12)
WHEN THE SON RETURNED to "heaven itself," He did so in our behalf. He did not enter heaven in disassociation from His vicarious atonement, like finishing a job on earth, then returning to His former role. He did return as One who had completed a mission, having satisfied the requirements of a gracious, yet just, God. However, after returning He embarked on the work for which He was now suited. That included mediating the New Covenant, interceding for those who are in Him, nourishing and caring for His church, and the final and total subjugation of all of His enemies. The salvation of God required all of these things.
IT WAS WONDERFUL when the Son walked among men, but it was more wonderful when He entered into heaven! It was good when Jesus "went about doing good, healing all that were oppressed of the devil" (Acts 10:38), but it was better when He entered into "the holy place." Meeting with disciples in the synagogues and on the mountain side was glorious, but meeting with saints in heavenly places is "rather glorious." Christ's entrance into heaven had an infinitely greater effect than His entrance into the world. His ministry in heaven is more effectual than His Galilean ministry. In view of this, when you ponder Christ's accomplishments in the earth, it is staggering to consider how great His present work is. The work He is doing now does not overshadow the work He did upon earth, but it does exceed it. Presently He has a greater glory, a greater ministry, and a greater expectation.
THIS IS NOT INTENDED to diminish His entrance into the world, nor His marvelous works when He "dwelt amongst us." God forbid! His entrance into heaven validated His death and resurrection on our behalf. It also sanctified the recollection of His powerful works and gracious displays of grace and mercy. Christ's death would have counted for nothing if He did not return to heaven to minister its efficacy (Rom 8:34)!
IT WAS "THROUGH HIS OWN BLOOD" that the Son "entered the holy place." Some versions read that He entered, "with" His own blood (NAB). Others read "by means of" His blood (NIB), "taking with Him" His blood (NJB), and "He took His own blood" (NLT). The key that allowed Jesus to enter into heaven was not His "endless life," but His effective death! His entrance into the world was in order to the accomplishment of a death, not only a life (Luke 9:31). The command He received from the Father was to "lay down" His life, then take it up again (John 10:17-18). In His death, the price was paid. In His return to heaven, the price was presented to the God who required it to be paid.
JUST AS THE HIGH PRIEST under Law could not enter the holiest place without blood, so Christ could not enter heaven without the efficacy of His own blood. What is more, the high priest of old had to have appropriate blood to enter the expiatory realm. He could not enter with the blood of a turtle dove. It had to be the "blood of the bullock" or "blood of the goat" of the sin offering (Lev 16:14-15). Jesus could not enter heaven with the blood of "goats and calves." He could not enter with the blood of Abel, Stephen, Antipas, or the holy prophets. He had to enter with His own blood – His own personal investment in our salvation!
THE WILLING AND EFFECTIVE forfeiture of His life became the basis of our acceptance by God! He entered heaven with the evidence of an accomplished mission. He was obedient to the Father, having laid down His life of Himself, and taken it up again in the power of the Holy Spirit. Also, entering with His own blood required that He raise from the dead, taking His life back again as the Father commanded Him (John 10:17-18). No one else could enter with His blood – He had to do it Himself.
HE DID NOT ENTER into heaven with our good works, but with His own blood. He did not enter with the merits of the most excellent of the sinful race, but with His own blood! He did not enter into heaven with the tables of the Law, but by His own blood!
HIS SUBMISSION TO THE WRATH and curse of God lifted the curse from us. He entered by His own blood. Having submitted to the curse of the Almighty, now the Almighty could bless us. He entered by His own blood.
IF YOU DARE TO ENTER HEAVEN with anything else, you will be rejected. Make no mistake about that. We do not come to God pleading the merit of our own accomplishments, but having "faith in the blood" through which Christ entered into heaven (Rom 3:25). Because He entered through that blood, so can we! God honors that blood, and if we honor it, He will honor us! This gives great weight to the Pauline phrase, "faith in the blood" (Rom 3:25).
– Given O. Blakely
WHEN THE SON RETURNED to "heaven itself," He did so in our behalf. He did not enter heaven in disassociation from His vicarious atonement, like finishing a job on earth, then returning to His former role. He did return as One who had completed a mission, having satisfied the requirements of a gracious, yet just, God. However, after returning He embarked on the work for which He was now suited. That included mediating the New Covenant, interceding for those who are in Him, nourishing and caring for His church, and the final and total subjugation of all of His enemies. The salvation of God required all of these things.
IT WAS WONDERFUL when the Son walked among men, but it was more wonderful when He entered into heaven! It was good when Jesus "went about doing good, healing all that were oppressed of the devil" (Acts 10:38), but it was better when He entered into "the holy place." Meeting with disciples in the synagogues and on the mountain side was glorious, but meeting with saints in heavenly places is "rather glorious." Christ's entrance into heaven had an infinitely greater effect than His entrance into the world. His ministry in heaven is more effectual than His Galilean ministry. In view of this, when you ponder Christ's accomplishments in the earth, it is staggering to consider how great His present work is. The work He is doing now does not overshadow the work He did upon earth, but it does exceed it. Presently He has a greater glory, a greater ministry, and a greater expectation.
THIS IS NOT INTENDED to diminish His entrance into the world, nor His marvelous works when He "dwelt amongst us." God forbid! His entrance into heaven validated His death and resurrection on our behalf. It also sanctified the recollection of His powerful works and gracious displays of grace and mercy. Christ's death would have counted for nothing if He did not return to heaven to minister its efficacy (Rom 8:34)!
IT WAS "THROUGH HIS OWN BLOOD" that the Son "entered the holy place." Some versions read that He entered, "with" His own blood (NAB). Others read "by means of" His blood (NIB), "taking with Him" His blood (NJB), and "He took His own blood" (NLT). The key that allowed Jesus to enter into heaven was not His "endless life," but His effective death! His entrance into the world was in order to the accomplishment of a death, not only a life (Luke 9:31). The command He received from the Father was to "lay down" His life, then take it up again (John 10:17-18). In His death, the price was paid. In His return to heaven, the price was presented to the God who required it to be paid.
JUST AS THE HIGH PRIEST under Law could not enter the holiest place without blood, so Christ could not enter heaven without the efficacy of His own blood. What is more, the high priest of old had to have appropriate blood to enter the expiatory realm. He could not enter with the blood of a turtle dove. It had to be the "blood of the bullock" or "blood of the goat" of the sin offering (Lev 16:14-15). Jesus could not enter heaven with the blood of "goats and calves." He could not enter with the blood of Abel, Stephen, Antipas, or the holy prophets. He had to enter with His own blood – His own personal investment in our salvation!
THE WILLING AND EFFECTIVE forfeiture of His life became the basis of our acceptance by God! He entered heaven with the evidence of an accomplished mission. He was obedient to the Father, having laid down His life of Himself, and taken it up again in the power of the Holy Spirit. Also, entering with His own blood required that He raise from the dead, taking His life back again as the Father commanded Him (John 10:17-18). No one else could enter with His blood – He had to do it Himself.
HE DID NOT ENTER into heaven with our good works, but with His own blood. He did not enter with the merits of the most excellent of the sinful race, but with His own blood! He did not enter into heaven with the tables of the Law, but by His own blood!
HIS SUBMISSION TO THE WRATH and curse of God lifted the curse from us. He entered by His own blood. Having submitted to the curse of the Almighty, now the Almighty could bless us. He entered by His own blood.
IF YOU DARE TO ENTER HEAVEN with anything else, you will be rejected. Make no mistake about that. We do not come to God pleading the merit of our own accomplishments, but having "faith in the blood" through which Christ entered into heaven (Rom 3:25). Because He entered through that blood, so can we! God honors that blood, and if we honor it, He will honor us! This gives great weight to the Pauline phrase, "faith in the blood" (Rom 3:25).
– Given O. Blakely
Wednesday, October 20, 2010
REMEMBERING
"By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain." (1 Cor 15:2)
OTHER VERSIONS CAN ASSIST in enlarging our thoughts concerning keeping in "memory," or remembrance. "Hold fast that word" (NKJV), and "holy firmly to the word" (NIV). How does a person "hold fast?" We are admonished to "hold fast that which is good" (1 Thess 5:21), "hold fast the form of sound words" (2 Tim 1:13), "hold fast the confidence" (Heb 3:6), "hold fast your profession" (Heb 4:14), and "hold fast till I come" (Rev 2:25). It is apparent from these texts that these are not optional matters, to be ignored with impunity. How can we accomplish such things?
OUR TEXT PROVIDES SOME UNDERSTANDING on this. The subject with which Paul is dealing is the Gospel of Christ. It was the same Gospel Paul had preached to the Corinthians in the beginning, which they had received, and in which they were standing in a state of acceptance. Paul clearly identifies the message of reference by saying, "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures" (verses 3-4). This was the message through which they were being saved, "IF" they would "keep in memory" what they had heard. Thus, whatever the expression "keep in memory" means, being saved, in some sense, depends upon it.
ACTUALLY, THE EMPHASIS is placed on "keep" instead of "memory." Keeping is what is done, and the memory is where it is kept. You cannot "keep" the Gospel in a lifeless creed, a religious form, or any other impersonal way. It can, however, be retained in the memory – kept in a state of remembrance. In fact, if we do not think upon the Gospel, we cannot derive spiritual nutrients from it – nutrients for the soul that must be possessed. This is one of the primary reasons for the Lord's table. It is a place where memory is given a place of prominence. The memory, under the control of faith, reaches into the God-ordained past, and gathers manna for the soul.
REMEMBRANCE IS TO THE PAST what hope is to the future. It is accompanied with determination and purpose, together with intent and godly ambition. Both remembrance and hope are profitable only when faith is prominent, ruling, as it were, the processes of heart and mind.
IN THE KINGDOM OF GOD, you cannot "keep" what you will not remember. That is why Peter sought to "stir up" even "pure minds," by way of remembrance (1 Pet 1:13; 3:1). The "memory" is a place where truth is processed, and its vital nutrients obtained. The memory can also be used to the detriment of the individual, as when Israel remembered Egypt while in the wilderness. It is said of those wayward people, "We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic" (Num 11:5). WHAT IS REMEMBERED directly impacts on whether or not the individual is helped or harmed
by the memory. When truth is remembered, or pondered, it exerts a sanctifying influence upon both heart and mind. Such remembrance is involved in meditation – something the sweet Psalmist of Israel resolved he would do: i.e., "I will meditate" (Psa 77:12; 119:15,48,78).
WHEN THE TRUTH, particularly the Gospel, occupies the "memory," it impacts upon the way we speak. Thus it is written, "They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness" (Psa 145:7). Concerning the remembrance of the Gospel, the "memory" can also keep us from "believing in vain" (1 Cor 15:2). One version reads, "Otherwise, you have believed in vain" (NIV). That makes this a most serious matter. The saints of God cannot afford to allow their hearts and minds to be distracted. Jesus mentioned three things that stifle the Word of God, causing it to become "unfruitful." They were "the cares of the world, and the deceitfulness of riches, and the lusts of other things" (Mark 4:19). These "enter in" to the individual, turning one aside from the due consideration of the Word of God. They are a kind of spiritual clutter that tends to fill up and dominate both heart and mind, pushing the Word of God away from consideration. The results have eternal ramifications.
THE "MEMORY" OF EVERY rational person is filled with something. It may be the here and the now, a sordid past, holy things, or even the present moment. Our choice of friends, what we watch, what we hear, and what we do, has an impact upon our memory, making it either our friend or foe. What about you? What do you remember? To what is your "memory" devoted? Whatever fills your memory controls your thought.
– Given O. Blakely
OTHER VERSIONS CAN ASSIST in enlarging our thoughts concerning keeping in "memory," or remembrance. "Hold fast that word" (NKJV), and "holy firmly to the word" (NIV). How does a person "hold fast?" We are admonished to "hold fast that which is good" (1 Thess 5:21), "hold fast the form of sound words" (2 Tim 1:13), "hold fast the confidence" (Heb 3:6), "hold fast your profession" (Heb 4:14), and "hold fast till I come" (Rev 2:25). It is apparent from these texts that these are not optional matters, to be ignored with impunity. How can we accomplish such things?
OUR TEXT PROVIDES SOME UNDERSTANDING on this. The subject with which Paul is dealing is the Gospel of Christ. It was the same Gospel Paul had preached to the Corinthians in the beginning, which they had received, and in which they were standing in a state of acceptance. Paul clearly identifies the message of reference by saying, "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures" (verses 3-4). This was the message through which they were being saved, "IF" they would "keep in memory" what they had heard. Thus, whatever the expression "keep in memory" means, being saved, in some sense, depends upon it.
ACTUALLY, THE EMPHASIS is placed on "keep" instead of "memory." Keeping is what is done, and the memory is where it is kept. You cannot "keep" the Gospel in a lifeless creed, a religious form, or any other impersonal way. It can, however, be retained in the memory – kept in a state of remembrance. In fact, if we do not think upon the Gospel, we cannot derive spiritual nutrients from it – nutrients for the soul that must be possessed. This is one of the primary reasons for the Lord's table. It is a place where memory is given a place of prominence. The memory, under the control of faith, reaches into the God-ordained past, and gathers manna for the soul.
REMEMBRANCE IS TO THE PAST what hope is to the future. It is accompanied with determination and purpose, together with intent and godly ambition. Both remembrance and hope are profitable only when faith is prominent, ruling, as it were, the processes of heart and mind.
IN THE KINGDOM OF GOD, you cannot "keep" what you will not remember. That is why Peter sought to "stir up" even "pure minds," by way of remembrance (1 Pet 1:13; 3:1). The "memory" is a place where truth is processed, and its vital nutrients obtained. The memory can also be used to the detriment of the individual, as when Israel remembered Egypt while in the wilderness. It is said of those wayward people, "We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic" (Num 11:5). WHAT IS REMEMBERED directly impacts on whether or not the individual is helped or harmed
by the memory. When truth is remembered, or pondered, it exerts a sanctifying influence upon both heart and mind. Such remembrance is involved in meditation – something the sweet Psalmist of Israel resolved he would do: i.e., "I will meditate" (Psa 77:12; 119:15,48,78).
WHEN THE TRUTH, particularly the Gospel, occupies the "memory," it impacts upon the way we speak. Thus it is written, "They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness" (Psa 145:7). Concerning the remembrance of the Gospel, the "memory" can also keep us from "believing in vain" (1 Cor 15:2). One version reads, "Otherwise, you have believed in vain" (NIV). That makes this a most serious matter. The saints of God cannot afford to allow their hearts and minds to be distracted. Jesus mentioned three things that stifle the Word of God, causing it to become "unfruitful." They were "the cares of the world, and the deceitfulness of riches, and the lusts of other things" (Mark 4:19). These "enter in" to the individual, turning one aside from the due consideration of the Word of God. They are a kind of spiritual clutter that tends to fill up and dominate both heart and mind, pushing the Word of God away from consideration. The results have eternal ramifications.
THE "MEMORY" OF EVERY rational person is filled with something. It may be the here and the now, a sordid past, holy things, or even the present moment. Our choice of friends, what we watch, what we hear, and what we do, has an impact upon our memory, making it either our friend or foe. What about you? What do you remember? To what is your "memory" devoted? Whatever fills your memory controls your thought.
– Given O. Blakely
Monday, October 18, 2010
SUFFERING CHRISTIAN
"Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter." (1 Peter 4:16)
HERE IS ONE OF THE three places the word "Christian" is found in Scripture (Acts 11:26; 26:28; 1 Pet 4:16). In all three cases, the word reflects the world's view of believers. In Acts 11:26, "The disciples were called Christians first in Antioch." In Acts 26:28, wicked Agrippa said to Paul, "Almost thou persuadest me to be a Christian." Our text speaks of suffering "as a Christian."
SOME TEACH THIS WAS a Divinely given name, fulfilling the prophecy of Isaiah 62:2: "and thou shalt be called by a new name, which the mouth of the LORD shall name." This view also appeals to the original word from which "called" is translated, saying it means "called by God," or Divinely named. There are reasons that do not allow for this interpretation, regardless of etymological concerns. First, no believer ever referred to himself as a "Christian." Second, no congregation of believers is ever called "Christians." Third, no promises are addressed to "Christians." It is inconceivable that these conditions could exist if the name "Christian" was Divinely given. God gave the name "Jesus" to His Son, and repeatedly referred to Him as such. He gave the name "Abraham" to Abram, and from that point on so referred to him. But this is not the case with "Christian."
THE WORD "CHRISTIAN" means "of or pertaining to Christ; a follower of Christ." Believers were referred to in this way because of their OBVIOUS identity with Jesus Christ. They were not merely His followers by profession, but in manner of life and teaching as well. As you already know, many people wear the name "Christian" who are received by the world, and treated as friends and associates. But this will not be the experience of anyone who exudes the life of Jesus. It will at once become apparent to the world such an one is separate from them. As a result, they will cause them to suffer,
AND WHAT IS THE SUFFERING-ONE to do under such circumstances? First, the child of God is not to be "ashamed." He is not the one who is wrong! "Shame" involves embarrassment, feeling defeated, and being disgraced. Those reproached for the name of Christ must not be ashamed of Him or His Gospel. Here, the believer must follow the Lord, of Whom it is said, He "endured the cross, despising the shame" (Heb 12:2). The world looks down upon the believer, but the believer looks down upon the shame, despising, or thinking less of, such an experience. This is involved in not being ashamed. I wonder if Peter did not vividly recall when He thrice denied the Lord out of a sense of shame – something from which he repented on the same night the denial occurred.
THE BELIEVER MUST, however, have more of a response than simply not being ashamed. He is to "glorify God
IN THIS MATTER," i.e., in the suffering itself. The perspective here is the same as that declared to the Philippians. "For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake" (Phil 1:29, NKJV). Believing AND suffering for Jesus' sake are both gifts from God. Both have been "granted" to us "in the behalf," or for the sake of, Christ. That is, God is honoring Jesus when He grants us grace to believe on Him. He also honors the Son when He grants us the privilege of suffering with Him that we might also reign with Him (2 Tim 2:12).
LIFE IN CHRIST JESUS involves two kinds of experience. First, we are brought into accord with heaven, and made suitable for Divine fellowship. Through God's great salvation, we are readied for heaven, tasting of the heavenly gift and the powers of the world to come. Our association with God through Christ brings great blessing and benefit to us. Second, we are thrown into conflict with this present evil world, which recognizes we no longer belong to its condemned order. That association produces suffering and reproaches.
BOTH OF THESE EXPERIENCES (believing and suffering for His sake) are from God. Therefore, we can glorify Him for both. The blessings associated with believing confirm that we are accepted in the Beloved (Eph 1:6). The reproaches of this world confirm that we have been so changed by the grace of God that the world knows we are separate from it. But, we must walk in the Spirit and live by faith to see these things. If we live too low, the clouds of doubt and fear will hide these realities from us. The earth generates a sort of spiritual fog that hides these perceptions from those who are close to it.
THE HOLY SPIRIT IS USING PETER to lift us up into the realm where all things are clearly seen. From this higher vantage, suffering looks much different! Thank God for that!
– Given O. Blakely
HERE IS ONE OF THE three places the word "Christian" is found in Scripture (Acts 11:26; 26:28; 1 Pet 4:16). In all three cases, the word reflects the world's view of believers. In Acts 11:26, "The disciples were called Christians first in Antioch." In Acts 26:28, wicked Agrippa said to Paul, "Almost thou persuadest me to be a Christian." Our text speaks of suffering "as a Christian."
SOME TEACH THIS WAS a Divinely given name, fulfilling the prophecy of Isaiah 62:2: "and thou shalt be called by a new name, which the mouth of the LORD shall name." This view also appeals to the original word from which "called" is translated, saying it means "called by God," or Divinely named. There are reasons that do not allow for this interpretation, regardless of etymological concerns. First, no believer ever referred to himself as a "Christian." Second, no congregation of believers is ever called "Christians." Third, no promises are addressed to "Christians." It is inconceivable that these conditions could exist if the name "Christian" was Divinely given. God gave the name "Jesus" to His Son, and repeatedly referred to Him as such. He gave the name "Abraham" to Abram, and from that point on so referred to him. But this is not the case with "Christian."
THE WORD "CHRISTIAN" means "of or pertaining to Christ; a follower of Christ." Believers were referred to in this way because of their OBVIOUS identity with Jesus Christ. They were not merely His followers by profession, but in manner of life and teaching as well. As you already know, many people wear the name "Christian" who are received by the world, and treated as friends and associates. But this will not be the experience of anyone who exudes the life of Jesus. It will at once become apparent to the world such an one is separate from them. As a result, they will cause them to suffer,
AND WHAT IS THE SUFFERING-ONE to do under such circumstances? First, the child of God is not to be "ashamed." He is not the one who is wrong! "Shame" involves embarrassment, feeling defeated, and being disgraced. Those reproached for the name of Christ must not be ashamed of Him or His Gospel. Here, the believer must follow the Lord, of Whom it is said, He "endured the cross, despising the shame" (Heb 12:2). The world looks down upon the believer, but the believer looks down upon the shame, despising, or thinking less of, such an experience. This is involved in not being ashamed. I wonder if Peter did not vividly recall when He thrice denied the Lord out of a sense of shame – something from which he repented on the same night the denial occurred.
THE BELIEVER MUST, however, have more of a response than simply not being ashamed. He is to "glorify God
IN THIS MATTER," i.e., in the suffering itself. The perspective here is the same as that declared to the Philippians. "For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake" (Phil 1:29, NKJV). Believing AND suffering for Jesus' sake are both gifts from God. Both have been "granted" to us "in the behalf," or for the sake of, Christ. That is, God is honoring Jesus when He grants us grace to believe on Him. He also honors the Son when He grants us the privilege of suffering with Him that we might also reign with Him (2 Tim 2:12).
LIFE IN CHRIST JESUS involves two kinds of experience. First, we are brought into accord with heaven, and made suitable for Divine fellowship. Through God's great salvation, we are readied for heaven, tasting of the heavenly gift and the powers of the world to come. Our association with God through Christ brings great blessing and benefit to us. Second, we are thrown into conflict with this present evil world, which recognizes we no longer belong to its condemned order. That association produces suffering and reproaches.
BOTH OF THESE EXPERIENCES (believing and suffering for His sake) are from God. Therefore, we can glorify Him for both. The blessings associated with believing confirm that we are accepted in the Beloved (Eph 1:6). The reproaches of this world confirm that we have been so changed by the grace of God that the world knows we are separate from it. But, we must walk in the Spirit and live by faith to see these things. If we live too low, the clouds of doubt and fear will hide these realities from us. The earth generates a sort of spiritual fog that hides these perceptions from those who are close to it.
THE HOLY SPIRIT IS USING PETER to lift us up into the realm where all things are clearly seen. From this higher vantage, suffering looks much different! Thank God for that!
– Given O. Blakely
Friday, October 15, 2010
WORD DISEASES
"And their word will eat as doth a canker . . . " (2 Timothy 2:17)
JUST AS THERE ARE DISEASES OF THE BODY, so there are diseases of the soul. Some of these diseases are caused by words – words that are preached. These words are like a destructive spiritual virus spewed into the air. They cause a consuming cancer to break out in the hearts and minds of men. In the wake of these words thinking becomes distorted, the Scriptures are not understood, and all manner of doubts and fears begin to grow within.
OUR TEXT SPEAKS OF "profane and vain babblings" – spiritual gibberish that does nothing more than clutter the hearing. Two men are cited as examples of such speaking: Hymanaeus and Philetus, who taught that the resurrection had already occurred. Their words were like highly contagious and destructive viruses to the soul – extremely lethal. They were the first Preterists of record.
DURING THE PAST FEW YEARS, I have heard several men attempt to speak on last things. In this most critical aspect of the faith-life, clarity, power, and motivation are imperative. Those lacking acquaintance with such things as glory, heaven, the judgement, and the world to come, must not speak on them. Such do a great disservice to the people of God by ploughing in a field with which they are not familiar. As men address these subjects, they reveal the extent of their familiarity with kingdom realities. It is not possible to be weak in these areas, yet be strong in faith. Nor, indeed, is it possible to be flawed in these areas, yet sharpen the audience's perception of the things of God. It is questionable if a person who is fundamental ignorant of last things can be enlightened concerning matters pertaining to life and godliness.
WHEN SPEAKING OF "things unseen" (2 Cor 4:16-18), "the world to come" (Heb 2:5; 6:5), a "continuing city" (Heb 13:14), the "resurrection of the dead" (Acts 23:6; 24:25; 1 Cor 15:21), and "the coming of the Lord" (1 Thess 4:15; James 5:7-8), there is no room for ambiguity. The wisdom of the world has nothing to offer in these areas. These are not areas for human speculation, philosophical discussions, and sharing various opinions. To be wrong in these areas is like contracting cancer.
PURPORTED SCIENCES of interpretation, or hermeneutics, are found woefully deficient when speaking of matters transcendent to "this present evil world." Human wisdom cannot chart out the path of spiritual realities, or in any way clarify them. Etymological expertise withers when approaching these subjects. Historical brilliance cannot give us Divine perspective in these things! See if this is not true. Scholasticism falls to the ground as if smitten on the head when matters are addressed that deal with eternity. It cannot traffic in the lofty realms from which such realities are seen and comprehended.
IN RECALLING MY RECENT exposure to messages attempting to address these matters, I observed a profound consistency. Each of the presentations brought a sharp spiritual descent in the related gatherings. The sermons did not blend in with the high spiritual tone of the other presentations. That is not as simplistic as it may seem. Actually, they should have not only complemented preceding proclamations, but clarified and enhanced them. Instead, they were like the intrusions of prattling fools and dawdling infants who chose to play in the midst of the war. They were the sound of flesh in an environment of Spirit. Simply put, the speakers were out of their element, unfamiliar with the territory they presumed to present to their audience. They should have been sitting in "the room of the unlearned" (1 Cor 14:16), not speaking as though they were somebody.
I FIND MYSELF growing more intolerant of such presentations. They chafe against my spirit, producing a mixture of sorrow and indignation which is discomfiting. I know that I must be longsuffering with those possessing weaker faith, whose vision is yet blurred – who see men as trees walking. All too often, however, those who should be "teachers" in these areas, show themselves to be novices. Not only that, they have been set forth as achievers, ahead of their peers in matters pertaining to God. This is, however, a gross misrepresentation. We should not have to explain why acclaimed "leading brethren" are deficient in their presentations of key doctrines. There is no acceptable explanation for this condition. It is simply intolerable.
SOME PREACHERS ARE NOTED for their humor. Others for their scholarship. Some are organizers and administrators, but they cannot navigate in the Word of the Living God. They have eyes, but they cannot see "Him who is invisible" (Heb 11:27). Their expertise is in this world, not the one to come. They easily become engrossed in the problems of the people, but are strangely unfamiliar with the provisions of God. The psychological approach of the successful preacher is unacceptable. Placing people in categories called "boomers," "busters," and "x," may be fashionable, but it is wrong. God recognizes no such divisions among men, and neither can we.
MUCH OF THE SPIRITUAL DEFICIENCY around us is the direct result of corrupt words that have been delivered from the pulpits, media, and literature of the land. Corrupt words have set spiritual corruption in motion, leading people to wrong conclusions, and causing them to think wrongly. Such things must not be taken lightly. Pure hearts need good and pure food. Spiritual minds need regular wholesome and godly nourishment.
– Given O. Blakely
JUST AS THERE ARE DISEASES OF THE BODY, so there are diseases of the soul. Some of these diseases are caused by words – words that are preached. These words are like a destructive spiritual virus spewed into the air. They cause a consuming cancer to break out in the hearts and minds of men. In the wake of these words thinking becomes distorted, the Scriptures are not understood, and all manner of doubts and fears begin to grow within.
OUR TEXT SPEAKS OF "profane and vain babblings" – spiritual gibberish that does nothing more than clutter the hearing. Two men are cited as examples of such speaking: Hymanaeus and Philetus, who taught that the resurrection had already occurred. Their words were like highly contagious and destructive viruses to the soul – extremely lethal. They were the first Preterists of record.
DURING THE PAST FEW YEARS, I have heard several men attempt to speak on last things. In this most critical aspect of the faith-life, clarity, power, and motivation are imperative. Those lacking acquaintance with such things as glory, heaven, the judgement, and the world to come, must not speak on them. Such do a great disservice to the people of God by ploughing in a field with which they are not familiar. As men address these subjects, they reveal the extent of their familiarity with kingdom realities. It is not possible to be weak in these areas, yet be strong in faith. Nor, indeed, is it possible to be flawed in these areas, yet sharpen the audience's perception of the things of God. It is questionable if a person who is fundamental ignorant of last things can be enlightened concerning matters pertaining to life and godliness.
WHEN SPEAKING OF "things unseen" (2 Cor 4:16-18), "the world to come" (Heb 2:5; 6:5), a "continuing city" (Heb 13:14), the "resurrection of the dead" (Acts 23:6; 24:25; 1 Cor 15:21), and "the coming of the Lord" (1 Thess 4:15; James 5:7-8), there is no room for ambiguity. The wisdom of the world has nothing to offer in these areas. These are not areas for human speculation, philosophical discussions, and sharing various opinions. To be wrong in these areas is like contracting cancer.
PURPORTED SCIENCES of interpretation, or hermeneutics, are found woefully deficient when speaking of matters transcendent to "this present evil world." Human wisdom cannot chart out the path of spiritual realities, or in any way clarify them. Etymological expertise withers when approaching these subjects. Historical brilliance cannot give us Divine perspective in these things! See if this is not true. Scholasticism falls to the ground as if smitten on the head when matters are addressed that deal with eternity. It cannot traffic in the lofty realms from which such realities are seen and comprehended.
IN RECALLING MY RECENT exposure to messages attempting to address these matters, I observed a profound consistency. Each of the presentations brought a sharp spiritual descent in the related gatherings. The sermons did not blend in with the high spiritual tone of the other presentations. That is not as simplistic as it may seem. Actually, they should have not only complemented preceding proclamations, but clarified and enhanced them. Instead, they were like the intrusions of prattling fools and dawdling infants who chose to play in the midst of the war. They were the sound of flesh in an environment of Spirit. Simply put, the speakers were out of their element, unfamiliar with the territory they presumed to present to their audience. They should have been sitting in "the room of the unlearned" (1 Cor 14:16), not speaking as though they were somebody.
I FIND MYSELF growing more intolerant of such presentations. They chafe against my spirit, producing a mixture of sorrow and indignation which is discomfiting. I know that I must be longsuffering with those possessing weaker faith, whose vision is yet blurred – who see men as trees walking. All too often, however, those who should be "teachers" in these areas, show themselves to be novices. Not only that, they have been set forth as achievers, ahead of their peers in matters pertaining to God. This is, however, a gross misrepresentation. We should not have to explain why acclaimed "leading brethren" are deficient in their presentations of key doctrines. There is no acceptable explanation for this condition. It is simply intolerable.
SOME PREACHERS ARE NOTED for their humor. Others for their scholarship. Some are organizers and administrators, but they cannot navigate in the Word of the Living God. They have eyes, but they cannot see "Him who is invisible" (Heb 11:27). Their expertise is in this world, not the one to come. They easily become engrossed in the problems of the people, but are strangely unfamiliar with the provisions of God. The psychological approach of the successful preacher is unacceptable. Placing people in categories called "boomers," "busters," and "x," may be fashionable, but it is wrong. God recognizes no such divisions among men, and neither can we.
MUCH OF THE SPIRITUAL DEFICIENCY around us is the direct result of corrupt words that have been delivered from the pulpits, media, and literature of the land. Corrupt words have set spiritual corruption in motion, leading people to wrong conclusions, and causing them to think wrongly. Such things must not be taken lightly. Pure hearts need good and pure food. Spiritual minds need regular wholesome and godly nourishment.
– Given O. Blakely
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