Chapter 10 – In Conclusion
When is love not good? By what standard can we distinguish truth from error? How can we renew our minds, know the will of the Lord, and grow in grace and knowledge? These issues and key points noted earlier herein will be brought together in this final chapter to leave the reader with a firm foundation.
Counsel from Psalm 119
Psalm 119:1 says, "blessed are the undefiled in the way, who walk in the law of the Lord." So, we know some people can do this. Verse 2 tells us, "blessed are they that keep his testimonies, and that seek him with the whole heart." Thus, it is not impossible for people to do these things either. Then in verse 3 it says, "they also do no iniquity: they walk in his ways." Here again, we see at least some human beings are able to do this too.
Psalm 119 offers an extended discussion of the Lord's word, and what it says about the law and the commandments is still relevant. This book cannot weigh all 176 verses of this Psalm, but here are some key verses for your consideration. The psalmist noted his reliance upon scripture and said, "I will meditate in thy precepts, and have respect unto thy ways" (v. 15), "I will delight myself in thy statutes: I will not forget thy word" (v. 16), and "thy testimonies also are my delight and my counselors" (v. 24).
He then asked the Lord for help. "Make me to understand the way of thy precepts: so shall I talk of thy wondrous works" (v. 27). "Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart" (v. 34). This last verse lets us know understanding from the Lord can enable people to keep his law.
He said, "I will delight myself in thy commandments, which I have loved" (v. 47). So, he did not see the commandments of the Lord as burdensome. In saying, "I thought on my ways, and turned my feet unto thy testimonies" (v. 59), he was saying he subjected his ways to the test and took his direction from the testimonies of the Lord. Moreover, he did not do this grudgingly or drag his feet. "I made haste, and delayed not to keep thy commandments" (v. 60).
The psalmist also indicated his fear of the Lord was not unique. "I am a companion of all them that fear thee, and of them that keep thy precepts" (v. 63). Thus, others did this too.
He went on to write, "teach me good judgment and knowledge: for I have believed thy commandments" (v. 66). This implies there is a link between having respect for the commandments of the Lord and learning good judgment and knowledge.
In addition, he made statements like, "all thy commandments are faithful" (v. 86), and "I will never forget thy precepts" (v. 93). But notice that absent from his words is any esteem for the teachings of men.
He declared, "O how love I thy law! it is my meditation all the day" (v. 97). He learned from the Lord; "I have more understanding than all my teachers: for thy testimonies are my meditation" (v. 99) and said, "through thy precepts I get understanding: therefore I hate every false way" (v. 104).
"Thy word is a lamp unto my feet, and a light unto my path" (v. 105), "I love thy commandments above gold" (v. 127), "thy testimonies are wonderful: therefore doth my soul keep them" (v. 129) are all verses that further show his esteem for what the Lord had said.
Instead of seeking to justify himself, the psalmist was willing to subject himself to the Lord's standard. This was shown when he said, "righteous art thou, O Lord, and upright are thy judgments" (v. 137) and "thy righteousness is an everlasting righteousness, and thy law is the truth" (v. 142).
His theme was consistent – "thy word is true from the beginning: and every one of thy righteous judgments endureth forever" (v. 160), "great peace have they which love thy law" (v. 165), "I have kept thy precepts and thy testimonies" (v. 168), and "my tongue shall speak of thy word: for all thy commandments are righteousness" (v. 172).
The psalmist repeatedly declared his respect for the Lord's word, yet this did not guarantee he could not go wrong. We know this for the Psalm ends, "I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments" (v. 176).
Understanding the Lord's Will
"Be ye not unwise, but understanding what the will of the Lord is" (Eph 5:17). This was written to "the faithful in Christ Jesus" (Eph 1:1), so the will of the Lord is something we should seek to understand. Psalm 119 indicates his will is for us to keep his testimonies, seek him with the whole heart, do no iniquity, and walk in his ways (cf. Ps 119:2-3). Still, some say, 'the law was given to show no one can obey the law,' even though Psalm 119 and many other passages teach otherwise.
Does Psalm 119 present an impossible standard? No. But if we believe God's commandments are impossible to keep, then they become null and void to us, for no one is obliged to do something they are unable to do. To ask a blind person to identify the color of an object or to require a deaf person to distinguish between audible sounds raises an impossible standard. Does God do this? Sometimes people quote portions of scripture that can make it seem so. Isaiah 55:8-9 says:
"8my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. 9For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."
Did the Lord mean human beings are unable to follow his ways or understand his thoughts? No. Psalm 119:3 speaks of those who "walk in his ways." In addition, scripture lets us know people can keep the commandments of Jesus, walk in the law of the Lord, and obey God from the heart (cf. Fourth gospel 14:15, Ps 119:1, Rom 6:17).
So, what is meant in Isaiah 55:8-9? Look at Isaiah 55:6-8 and see how the context of this passage casts the words in another light:
"6Seek ye the Lord while he may be found, call ye upon him while he is near: 7Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. 8For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord."
The Lord called for a change. "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord." The wicked and unrighteous had to change because their thoughts and ways did not conform to the Lord's thoughts and ways. This was their condition, not the state of all men.
Mercy and pardon were listed as two benefits for those who would forsake their way and "return unto the Lord," i.e., repent. But this would mean submitting to the Lord's authority and, if they did this, then his ways and thoughts would govern their lives.
"My thoughts are not your thoughts, neither are your ways my ways" was a rebuke to the thinking and the behavior of the wicked and the unrighteous. This verse was not describing Abel, Noah, Abraham, Moses, etc., because when the Lord said this, he was not comparing himself to all men. He was contrasting his ways with the way of the wicked and his thoughts with the thoughts of the unrighteous.
The brethren can "live in the Spirit" and "walk in the Spirit" (Gal 5:25), can understand "the will of the Lord" (Eph 5:17), and can "have the mind of Christ" (1Cor 2:16). If they do this, their ways and thoughts would be in line with the Lord's ways and his thoughts.
When Jesus told people to "sin no more" (Fourth gospel 5:14 & 8:11) could they do it? When Peter quoted God saying, "be ye holy; for I am holy" (1Pt 1:16), did he raise an impossible standard or was he urging his readers to live in a way that honors God?
Love, By What Standard?
Some people judge themselves to be good and assume God will ignore their disobedience because scripture says, "God is love" (1Jo 4:8). But this defines love by their standard, not God's standard. As we saw earlier, a similar distortion of scripture occurs when people say things like, 'God is not willing that any should perish' or 'God loves everyone unconditionally,' which falsely imply God has low or no standards. Still, such ideas are popular because they lower the bar by suggesting everyone is good with God (and if this is true, then those who disobey God do not need to repent).
The words "God is love" appear twice in scripture (1Jo 4:8 & 16), but men are wrong to think their definition of "love" determines who God is. For example, if people think, 'God loves you just the way you are' accurately represents God's word, it shows they are not judging by his word, since scripture does not say this. It says, "whom the Lord loveth he chasteneth" (Heb 12:6). He chastens them to get them to change, so he does not love them the way they are. Parents of drug-addicts do not love their children the way they are – they hate the way their children are, and they want their children to change because they love their children and they want what is best for them.
Does the Lord want what is best for those of his children who are addicted to sin? Yes. This is why he corrects his children. "Whom the Lord loveth he correcteth" (Prv 3:12). Saying 'God loves people just as they are' is a far different matter, since that makes people feel good about themselves, whether or not they are an evildoer.
Saying God's love is universal and/or without condition comforts all who "will not endure sound doctrine," but "after their own lusts," "heap to themselves teachers" (2Ti 4:3) and "turn away their ears from the truth" (2Ti 4:4). People like this seek out teachers, but they do not want sound doctrine or truth. Scripture has many warnings for such people. One of them is, "thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord" (Jer 17:5). Two verses later scripture gives a better option. "Blessed is the man that trusteth in the Lord, and whose hope the Lord is" (Jer 17:7).
By This We Know
"The word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (Heb 4:12). This discernment will challenge people who are doing things they should not be doing. Such people tend to seek out teachers who assure them they can have life without obeying God. But verses like, "we know that we have passed from death unto life, because we love the brethren" (1Jo 3:14) give us a reliable measure. Also, earlier we looked at the verses below on how we can know if we are loving the brethren:
"By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments: and his commandments are not grievous" (1Jo 5:2-3).
While Jesus said, "whosoever shall do the will of God, the same is my brother, and my sister, and mother" (Mk 3:35), he did not mean doing God's will for one moment in time makes one a child of God. Consider what Jesus told his disciples about the need for them to continue in his love:
"As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love" (Fourth gospel 15:9-10).
In the verses above, God's love is linked to his commandments, so no one should think his commandments were set aside. When Jesus told his disciples, "continue ye in my love," those words also implied that it was possible for a man to not continue in his love. Examples of this might be when "many of his disciples went back, and walked no more with him" (Fourth gospel 6:66) or when some men stopped following Jesus in this verse, "they went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us" (1Jo 2:19).
How do followers of Jesus abide in his love? Jesus' counsel was clear. "If ye keep my commandments, ye shall abide in my love." Can people keep the commandments of God? It seems they can, because the following words indicate this is what the brethren do:
"we keep his commandments, and do those things that are pleasing in his sight. And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments dwelleth in him, and he in him" (1Jo 3:22-24).
On the night Jesus was arrested, he told his disciples:
"I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned" (Fourth gospel 15:4-6).
Is the phrase "if a man abide not in me" describing someone who once followed Jesus but stopped doing so? If it does, then being attached to Jesus at some point does not guarantee a person who is following him will continue to do so. Those who love God submit to his standard of right and wrong, and they continue to do so.
Ungodly Love?
Loving is not a virtue in and of itself. This point was made by Jesus when he told his disciples, "if ye love them which love you, what thank have ye? for sinners also love those that love them" (Lk 6:32). He also said, "no man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon" (Mt 6:24). Loving mammon is not good, so love is not always virtuous.
Micah 3:2 speaks of those "who hate the good, and love the evil." This shows both love and hate can serve an ungodly agenda. Conversely, the Lord told the house of Israel to "hate the evil, and love the good" (Amo 5:15).
Psalm 97:10 says, "ye that love the Lord, hate evil" (Ps 97:10) and Proverbs 8:13 says, "the fear of the Lord is to hate evil." So, it is wrong to assume hate is always bad. If a person says Jesus never hated anything, point them to scripture. To the angel of the church of Ephesus, Jesus said, "thou hatest the deeds of the Nicolaitans, which I also hate" (Rv 2:6). His message to the angel of the church in Smyrna said, "so hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate" (Rv 2:15).
The Book of Hebrews also had this to say about Jesus, "thou hast loved righteousness, and hated iniquity" (Heb 1:9) and this fits what is said in this verse, "the Lord trieth the righteous: but the wicked and him that loveth violence his soul hateth" (Ps 11:5).
Strait and Narrow
Scripture states, "the haters of the Lord should have submitted themselves unto him" (Ps 81:15). Repentance was the remedy, but many people go a different way. We see this in Matthew 7:13-14 when Jesus told his disciples:
"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in there at: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."
Jesus contrasted two options, a "wide" versus a "strait" gate and a "broad" versus a "narrow" way. Then he followed this with an ominous warning, "beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves" (Mt 7:15).
After giving his disciples a directive about entering the right way, he immediately followed it with a warning for them to be on guard against false teaching. Why? Was he warning against falling for ideas that turn people away from the strait gate and narrow way? The sheep's clothing indicates false prophets outwardly seem like followers of Jesus. So, their talk will be cloaked in scriptural terms, but it will not accurately reflect God's word.
His next words were, "ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?" (Mt 7:16) In posing this rhetorical question, Jesus both taught his disciples how to identify false prophets and showed no one should go to them to be fed.
Can phrases such as "God so loved the world" (Fourth gospel 3:16), "the truth shall make you free" (Fourth gospel 8:32), "God is love" (1Jo 4:8), and "the Lord is… not willing that any should perish" (2Pt 3:9), be used in a way that makes it appear as if the gate is wide and the way is broad? Yes. Some try to make God more appealing to the largest number of people by acting as if the New Testament was meant to be a loving, affirming, and tolerant replacement for the Old Testament, which they see as authoritarian and intolerant. The New Testament, however, lets us know the Old Testament is backed by the same authority (cf. 2Ti 3:16, Jas 2:11, et al.).
By dividing God's word against itself it makes the broad way look like the right way. Nevertheless, the following passage indicates the brethren have received "the spirit which is of God" and this enables them to recognize the things that come from God:
"we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (1Cor 2:12-14).
Here two spirits are contrasted, one is "of the world" and the other is "of God." The brethren receive the second one, not the first, and the spirit which is of God enables them to know things they would not know otherwise. Two teaching methods are also contrasted. It said, "we speak, not in the words which man's wisdom teacheth." Instead, they spoke the things "which the Holy Ghost teacheth; comparing spiritual things with spiritual." These two methods are not compatible, yet many people still go ahead and put confidence in the words which man's wisdom teacheth.
Mixing the teachings of men and teaching of God is also contrary to this idea, "be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?" (2Cor 6:14) Some see this in terms of marriage between believers and unbelievers, but it turns out the words husband, wife, and marriage do not appear anywhere in this passage. In fact, the passage is warning against combining incompatible things! The next verse shows this, as it then goes on to list more things that ought not to be mixed. "What concord hath Christ with Belial? or what part hath he that believeth with an infidel? (2Cor 6:15)
The reason these incompatible things should not be joined, i.e., "yoked together," is that doing so inhibits the process of adoption. This is the point that was stressed in 2 Corinthians 6:17-18 when the passage went on to call for a separation:
"Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."
To urge unity, without giving due regard to the counsel of scripture on the need to separate, is to disregard what is right in the sight of the Lord.
When truth causes division or if God's word calls on his children to be separate from people or things that would cause them to be unclean, this is not something a child of God should grieve over or seek to avoid.
Separation and Sanctification
The brethren were told, "God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth" (2Th 2:13). They were also told:
"this is the will of God, even your sanctification, that ye should abstain from fornication: That every one of you should know how to possess his vessel in sanctification and honor" (1Th 4:3-4).
"Dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2Cor 7:1).
"God hath not called us unto uncleanness, but unto holiness" (1Th 4:7).
"He that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting" (Gal 6:8).
"Blessed is every one that feareth the Lord; that walketh in his ways" (Ps 128:1).
These and many other verses make one point clear; those who have been set free from sin are obliged to obey God.
Romans 8:1 says, "there is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." So, would this mean there is no condemnation for those who say they believe in Jesus or does the no condemnation promise apply only to people who do what the verse says?
"They that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit" (Rom 8:5).
Minding "the things of the flesh" will lead to behaviors that have dire consequences:
"the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God" (Gal 5:19-21).
Ephesians 5:5 provides a similar warning: "No whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God."
On the other hand, the brethren who heard God and were "taught by him" (Eph 4:21) were told, "put on the new man, which after God is created in righteousness and true holiness" (Eph 4:24).
Similar counsel is found in other passages such as this:
"as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God" (1Pt 4:1-2).
This was written to those "who by him [Jesus] do believe in God, that raised him up from the dead" (1Pt 1:21). This group was also told, "seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently" (1Pt 1:22).
If people purify their soul in obeying the truth through the Spirit, it leads to unfeigned love of the brethren. But loving "one another" requires discrimination, for if we are going to love "the brethren," we must distinguish between who is in this group and who is not.
Does the term "one another" mean all men or some? After Judas departed from the group at Jesus' last Passover supper (Fourth gospel 13:31), Jesus told his disciples, "a new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another" (v. 34). A little later, he told them, "this is my commandment, That ye love one another, as I have loved you" (Fourth gospel 15:12) and he said, "greater love hath no man than this, that a man lay down his life for his friends" (v. 15:13). Many know he said this but do not realize he went on to say, "ye are my friends, if ye do whatsoever I command you" (v. 15:14). Should we conclude he laid down his life for everyone, even the workers of iniquity who he said he never knew? (cf. Mt 7:23) Or did he lay down his life for those who are his friends?
How can a person know if Jesus counts them as a friend? He said, "ye are my friends, if ye do whatsoever I command you" (v. 15:14). So, an honest self-assessment according to the scriptures is what is needed if people want to know if they are a friend of Jesus.
The Household of Faith
In Acts 11:27-28, a prophet from Jerusalem went to Antioch and he told the disciples in that city about a coming famine that would be throughout all the world. This caused the disciples to take up a collection and "every man according to his ability, determined to send relief unto the brethren which dwelt in Judea" (Acts 11:29). Did they send relief to be indiscriminately shared with everyone in Judea? Or did they think it right to discriminate in their giving and designate the brethren as the recipients of this relief effort? Many today send donations for people in need to organizations that allocate those funds without regard to what is right in the sight of the Lord or, worse yet, even openly support ungodly people and practices. When we give would it not be better if we focus on the brethren, groups that seek to honor God, and people in need who we personally interact with as we go through our daily lives?
Consider two verses, "he [Jesus] laid down his life for us: and we ought to lay down our lives for the brethren" (1Jo 3:16) and "beloved, if God so loved us, we ought also to love one another" (1Jo 4:11). Are these telling us how to relate to the brethren or to every man? Scripture tells the brethren how to view their ties to one another, "ye are the body of Christ, and members in particular" (1Cor 12:27). In Ephesians 5:29-30, the bar was set even higher:
"no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones."
Verses such as, "if any man have not the Spirit of Christ, he is none of his" (Rom 8:9), let us know every person is not in the body of Christ. This is not to say we should not do good to those who are not counted among the brethren, for Galatians 6:9-10 says:
"let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith" (Gal 6:9-10).
This contrast between "all" and "them who are of the household of faith" lets us know we should do good to anyone when we have the opportunity, but it is also right to treat the brethren differently.
This aligns with a key identifying feature of the disciples of Jesus. He told his disciples, "by this shall all men know that ye are my disciples, if ye have love one to another" (Fourth gospel 13:35). Notice, he did not say, all will know you are my disciples if you love them.
So, people should be able to identify his disciples by the distinctive love his disciples exhibit toward each other. But if people want to experience this love, they need to become a disciple of Jesus. Thus, the unique love between the members of the body of Christ also acts as a witness against those who reject the gospel.
One of the most notable examples of this love in the body of Christ happened following the events on the day of Pentecost. This was said of those who responded to Peter's message on that day:
"they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved" (Acts 2:41-47).
Notice, the word "all" was used of two different groups. It was used of "all that believed" and the passage indicates the believer's care for one another caused them to have "favor with all the people." Unbelievers recognized the love the believers had for one another just as Jesus had said! Here is another example of this love:
"the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, And laid them down at the apostles' feet: and distribution was made unto every man according as he had need" (Acts 4:32-35).
None of the believers "lacked" because those who had real estate sold it and this money was shared with other believers according to each one's need. The love the brethren showed to one another was not how they treated everyone. [In 2 Chronicles 19:2 there is a rhetorical question that asks, "shouldest thou help the ungodly, and love them that hate the Lord?" and the one who had done so was then told, "therefore is wrath upon thee from before the Lord." This shows the need to discriminate according to his standards.]
For the Brethren
The distinction between believers and non-believers is also seen in Acts 5:1-10. This tells us about Ananias and Sapphira who were killed by God after they falsely represented themselves. Then the passage goes on to say:
"great fear came upon all the church, and upon as many as heard these things. And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. And of the rest durst no man join himself to them: but the people magnified them. And believers were the more added to the Lord, multitudes both of men and women.)" (Acts 5:11-14)
"Of the rest" no man dared "join himself to them." This was not a call to join the church. It was a separation between people who submit to God's authority and those who do not. This also caused people not to join themselves to the church, since it carried a risk.
This was said in the context of the death of Ananias and Sapphira, so it may be those two had done this. Did they join themselves to the church? If a branch does not graft itself into a tree, why would we conclude it is up to people to join themselves to the church?
Acts 2:47 tells us, "the Lord added to the church daily such as should be saved." Was this the Lord's doing or theirs? Acts 16:14 tells of a woman "whose heart the Lord opened, that she attended unto the things which were spoken of Paul." Did the Lord also open the hearts of those in the household of Cornelius? In Peter's report on this, he said, "as I began to speak, the Holy Ghost fell on them" and he asked, "what was I, that I could withstand God?" (Acts 11:15 & 17) (So, who should we conclude is building the church? See Matthew 16:28, where Jesus said, "I will build my church… ")
The words, "have fervent charity [love] among yourselves" (1Pt 4:8) reminded the brethren about the kind of love they should show for others who are in the body of Christ. "Among yourselves" was not a reference to all human beings. Nevertheless, we are still obliged to "do good unto all" (Gal 6:10), as was noted earlier.
"Be kindly affectioned one to another with brotherly love; in honor preferring one another" (Rom 12:10) urges those in the body of Christ to treat each other this way. Similarly, 1 John 3:16-19 has counsel regarding caring for the brethren using this world's good:
"he [Jesus] laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him."
Believers can know they "are of the truth" and assure their hearts by loving one another "in deed and in truth." This is where we see scripture teaching a standard of assurance. It encourages a love of the brethren but not for an organization that calls itself a church.
Jesus "loved the church" (Eph 5:25) but he did not tell his followers to do so because they are the church. Rather, people in the body of Christ were told to love "one another." Scripture also indicates our love of God is linked to our love of the brethren:
"he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also" (1Jo 4:20-21).
The foregoing discussion has shown that terms like "yourselves" or "one another," and sometimes "every man" or "all," were used to refer to a group of people that included everyone in the group, but not all human beings. It is wrong to assume words such as us, we, men, all, none, etc., have to be referring to every living person because scripture's use of a term must shape our understanding of a word, such as when these terms are used of the brethren.
[Do the words "love your enemies" (Mt 5:44) mean the brethren and enemies should be treated as if they are the same? "The devil" is an "enemy" (Mt 13:39) but is not to be loved. So, how does scripture reconcile these matters? This question is left for your self-study.]
A Call to Separation
Peter's last words on the day of Pentecost were, "save yourselves from this untoward generation" (Acts 2:40). He gave a similar warning later when he wrote about separating from things that can lead people to live the rest of their "time in the flesh to the lusts of men" rather than "to the will of God" (1Pt 4:2). Such things keep us from being renewed in the spirit of our mind. Jesus told a man who said he wanted to follow him, "no man, having put his hand to the plow, and looking back, is fit for the kingdom of God" (Lk 9:62). Men cannot go in two directions at once. Likewise, we cannot love the things of the world and love the Father (cf. 1Jo 2:15-16).
Separating from people or behaviors that are part of our life can be painful and costly. So, Jesus told people to count the cost of following him, to see if they are able to make it to the end with him:
"there went great multitudes with him [Jesus]: and he turned, and said unto them, If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? (Lk 14:25-28)
Then he succinctly put it this way, "whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple" (Lk 14:33).
If a man prays, "teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness" (Ps 143:10) is it alright for him to go on filling his mind with things of the world that will keep him from having this prayer answered? Speaking to God as if he is our authority while refusing to separate ourselves from the things of the world, is the equivalent of talking after the spirit while walking after the flesh.
"They that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit" (Rom 8:5). Thus, the way we walk is linked to what we occupy our minds with.
Avoid Entanglements
We need to avoid entanglements with things of the world, for they work to cut people off from God's blessings. If we associate with people who are ungodly or fill our minds with ideas that come via the entertainment, reporting, and educational systems controlled by those who are ungodly, how will this work out?
Peter warned of people who "allure through the lusts of the flesh… those that were clean escaped from them who live in error" (2Pt 2:18). He said, "while they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage" (2Pt 2:19). Although servants of corruption do not have liberty, they used the lusts of the flesh and a promise of liberty to lure those who had escaped and bring them back into bondage. Is the same thing still going on today? Surely.
Jesus said, "whosoever committeth sin is the servant of sin" (Fourth gospel 8:34). Romans 6:16 asks, "know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" Therefore, we must do what it takes to avoid being influenced by servants of corruption. Their idea of liberty seems to amount to the freedom to associate with them and to not have to obey God. What happens to those who fall for their message? Peter said, "of whom a man is overcome, of the same is he brought in bondage." This warning was written to believers. We know the servants of corruption were seeking to allure the followers of Jesus because Peter went on to say:
"For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire" (2Pt 2:20-22).
So, a false promise of liberty can get people who had "escaped" "through the knowledge of the Lord and Savior Jesus Christ" to turn from the holy commandment. This would mean they end up exchanging this knowledge for a lie.
Those who allowed the servants of corruption to influence them were made to think they are not free unless they are free to do what they want. If we give our minds to programming produced by those who allure through the lusts of the flesh, then it is being programmed by servants of corruption. In Peter's day, those who had "escaped from them who live in error" fell for such allurements and got entangled again in "the pollutions of the world." In our day, the lusts of the flesh are still in operation, so let us be forewarned.
God's Word Versus Man's Opinions
"Keep thy heart with all diligence; for out of it are the issues of life" (Prv 4:23). Scripture repeatedly urges those who seek to honor God to guard their heart and to avoid being influenced by those who follow the ways of the world. Here is another such passage:
"Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night" (Ps 1:1-2).
The servants of corruption who allure through the lusts of the flesh would undoubtedly fall into the bad categories listed in this Psalm, thus we must not follow their lead. Those who want to honor God need to avoid the influence of messages, personalities, and things that disregard God's standard because they can lead people away from God. While this would include things like images of people engaging in fornication (simulated or otherwise), it involves more than this. How else might programs, books, articles, ads, etc., appeal to the lusts of the flesh and promise liberty? How about by undermining the authority of God's word regarding creation?
"In the beginning God created the heaven and the earth" (Gen 1:1) and "thus the heavens and the earth were finished, and all the host of them" (Gen 2:1) lead off the Bible's testimony on this topic.
"By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth" (Ps 33:6). We find confirmation of this testimony in Paul's reference to "God that made the world and all things therein" (Acts 17:24) and in many other passages like:
- "the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Gen 2:7),
- "in six days the Lord made heaven and earth, the sea, and all that in them is" (Ex 20:11),
- "Lord God! behold, thou hast made the heaven and the earth by thy great power and stretched out arm" (Jer 32:17).
Genesis 2:21-22 also says this about the creation of Adam's wife:
"the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man."
Scripture does not say non-living material accidentally turned into living things over eons of time. So, it cannot be good for those who believe God's word to subject their mind to educational institutions and media that push the idea of creation by unguided processes.
Those who hold to this accidental origin of the universe viewpoint deem their conclusions to be 'scientific,' while data that does not fit their belief is ignored and views that align with the testimony of scripture are called 'unscientific.' This practice has helped to bully many people into accepting the random evolution viewpoint. But merely calling a view 'science' or 'accepted belief' does not mean it is true or consistent with all of the available evidence.
When data first began to show handwashing between operations would save lives, doctors refused to acknowledge this evidence until decades later. The same thing occurs today as the believers in the idea of an unplanned creation ignore evidence like DNA that proves non-living things do not turn into living things by accident. Information and programming require a mind. They do not arise from matter and energy randomly interacting.
How does a random creation idea fuel the lusts of the flesh? If God was not the creator as scripture says, scripture has no authority to define right behavior. Without God's standard, people are free to indulge themselves in catering to "the lust of the flesh, the lust of the eyes, and the pride of life" (1Jo 2:16). But if it is good to obey admonitions such as "keep thy heart with all diligence" (Prv 4:23), then verses like "come out from among them, and be ye separate" (2Cor 6:17) have a very broad application in this modern media age.
The Righteousness of the Law
Scripture tells us, "all things work together for good to them that love God, to them who are the called according to his purpose" (Rom 8:28). The verse is conditional, so it only applies to people who meet the condition and not everyone loves God. But those who God has chosen "to salvation through sanctification of the Spirit and belief of the truth" (2Th 2:13) do love God. So, the whole process of salvation through sanctification is one of the things that work for their good. This is true even when the call to change their life, be separate, and avoid uncleanness makes them uncomfortable.
If we want to obey the admonition, "be not conformed to this world: but be ye transformed by the renewing of your mind" (Rom 12:12), how can we do this? Here is how we can do it – "whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things" (Phl 4:8). If we want to guard our heart, we must avoid engaging in things that cater to the lusts of the flesh, even if those things hold out the promise of entertaining or informing us.
In describing man's condition, Jesus said, "the things which come out of him, those are they that defile the man" (Mk 7:15). So, a change on the inside is needed, i.e., a circumcision of the heart is required (cf. Deu 10:16). As was noted earlier, this is picturing the cutting off of the lust of the flesh. How can someone do this? Scripture tells us, if a man keeps "the righteousness of the law," this is "counted for circumcision" (Rom 2:26). While some may think no one can keep the righteousness of the law, scripture tells us this can be done.
Galatians 3:6 says, "Abraham believed God, and it was accounted to him for righteousness." "They which are of faith" (Gal 3:7) obtain this righteousness in the same way, and this result was also linked to the law because the brethren were told "through faith" is how "we establish the law" (Rom 3:31).
The Gospel Includes Sanctification
"Man looketh on the outward appearance, but the Lord looketh on the heart" (1Sa 16:7). This is why we cannot ignore the fact that the gospel includes a call to sanctification:
"God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ" (2Th 2:13-14).
The idea of "salvation through sanctification" was always central to the gospel. Peter told the men of Israel, "God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities" (Acts 3:26). Peter said similar words on the day of Pentecost. "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2:38). The word translated "remission" here meant a release from bondage, and it was also translated as forgiveness, liberty, and deliverance. It is the idea of being set free from sin that we find in verses like, "to him [Jesus] give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins" (Acts 10:43).
Forgiveness, By What Standard?
Consider the standard of forgiveness that is in this famous prayer:
"Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen" (Mt 6:9-13).
Notice, when we say this prayer, we are asking God to hold us to a standard for forgiveness. "Forgive us our debts, as we forgive our debtors" (Mt 6:12). This request is for conditional forgiveness!
This principle was even made more explicit in what Jesus said when he went on to contrast "if ye forgive" and "if ye forgive not" in the verses following that model prayer:
"if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses" (Mt 6:14-15).
Jesus also taught conditional forgiveness in the following parable:
"the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellow servants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So, when his fellow servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So, likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not everyone his brother their trespasses" (Mt 18:23-35).
Jesus compared the judgment of his Father to a king who had pity on a man who asked to have the judgment against him postponed. It says, the king "forgave G863 him the debt" but the word translated as "forgave" merely means to leave it alone or let it go. So, this did not erase the debt. Rather, the king granted the man's request and deferred enforcement of the judgment. Later, the man was asked to defer enforcement against someone else, yet he refused and ordered immediate enforcement. (He had a double standard.)
This led the king to call him a wicked servant because he wanted mercy but was unwilling to show mercy when he was in a position to do so. Disrespect for the king's gift of mercy caused the man to forfeit the mercy that was withholding enforcement against him.
What did Jesus want people to learn from this? Did he want them to think being forgiven by God meant a person has a get out of jail free card that allows them to ignore God's standards of behavior? Or was he letting them know we cannot accept God's standard when it benefits us and disrespect his standard when it costs us?
The king set an example for the man when he showed him mercy. But this did not lead to a corresponding thankfulness and respect for the ways of the king in the heart of that man.
When that man had the opportunity to show mercy, he refused to extend to another person the same mercy he had asked for and had received. He had a different standard when it came to others.
The king's mercy did not mean the debt was paid. It merely meant the demand for payment at that time was not going to be enforced. When this wicked servant refused to do as the king had done, he proved he was not worthy of the mercy the king had shown to him.
When Paul and Barnabas presented the word of God to a group who did not respond to it, they told them, "ye put it from you, and judge yourselves unworthy of everlasting life" (Acts 13:46).
In his refusal to show mercy, the wicked servant judged himself unworthy of mercy. There is another teaching that shows mercy does not make God's standard void and it is found in this passage:
"the scribes and Pharisees brought unto him [Jesus] a woman taken in adultery; and when they had set her in the midst, They say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou? This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. So, when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again, he stooped down and wrote on the ground. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more" (Fourth gospel 8:3-11).
Jesus showed mercy unto her but he also called on her to change. Likewise, being forgiven by God does not remove God's standard.
Would there have been thieves and prostitutes among those who confessed their sins and were baptized by John the Baptist? Yes. Did confessing and being baptized mean they were now set free to continue doing those things? No. John told "the multitude that came forth to be baptized of him" (Lk 3:7), "bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father" (Lk 3:8). This indicates he anticipated this kind of self-talk was likely to occur. Nevertheless, his words show being linked to Abraham did not relieve people of having to produce fruits worthy of repentance.
"They which are of faith, the same are the children of Abraham" (Gal 3:7). Yet, faith is not the end. Those who are of faith must grow and be fruitful. 2 Peter 1:5-8 shows this [but as you read, note that the word "charity" in this passage is translating a Greek word (G26) that was far more often translated as "love"]:
"add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ."
The New Covenant/Testament
At his last Passover, Jesus said, "this cup is the new testament G1242 in my blood" (Lk 22:20). The word "testament" in this verse is translating a word that was also translated as "covenant(s)." Thus, even though this idea is expressed by just one Greek word (G1242), we see two different English words. In our Bible, Jesus is called both "the mediator of the new testament G1242" and "the mediator of the new covenant G1242" (Heb 9:15 & 12:24). The same Greek word was used in both verses, so we know the writer was expressing the same concept in both instances.
The new covenant is a key idea, but it does not mean God's law has been set aside as some people think. Consider this passage:
"This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more" (Heb 10:16-17).
If his laws are internalized in this new covenant, how could anyone think Jesus frees us from these laws? Are people under bondage when God's laws are in their hearts and minds? No. Moreover, the new covenant is an Old Testament idea! The passage above actually cited Jeremiah 31:33-34 – and this told of a future change, so people are not this way to begin with. The new covenant exists when God's laws reside in the hearts and minds of people. Is this why Jesus told the woman who was taken in adultery, "go, and sin no more," rather than stop at "neither do I condemn thee" and leave it at that? (Fourth gospel 8:3-11) Jesus' words prove this woman did not have to be like those who "cannot cease from sin" (2Pt 2:14). Instead, she could be like those who are "made free from sin" and become "the servants of righteousness" (Rom 6:18).
This same call to live in a way that honors God is seen in verses like, "as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness" (Rom 6:19). This change is also called for in other passages like, "be ye reconciled to God" (2Cor 5:20) and "we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more" (1Th 4:1).
James 4:8 says, "draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded." This lets us know people need to change on the inside. Does the term, "double minded" indicate that a double standard is linked to having dirty hands and an impure heart? If so, then anyone who seeks to "draw nigh to God" must be diligent to hold to a single standard (i.e., what is right in the sight of the Lord, and this parallels what Isaiah 55:6-7 says about seeking the Lord).
Colossians 3:8-10 also calls for a similar change in behavior:
"put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that you have put off the old man with his deeds; and have put on the new man which is renewed in knowledge after the image of him that created him."
Doing Right Makes A Difference
Daniel told the king to "break off thy sins by righteousness, and thine iniquities by showing mercy to the poor" (Dan 4:27). The Lord told Cain, "if thou doest well, shalt thou not be accepted?" (Gen 4:7)
Proverbs 16:6 says, "by mercy and truth iniquity is purged; and by the fear of the Lord men depart from evil." "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" (Prv 23:13). Why does doing this get them mercy? Because "the sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou will not despise" (Ps 51:17). "The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit" (Ps 34:18).
"God is no respecter of persons" (Acts 10:34). Unlike what the world says is right, God does not respect people – or else he would have to respect evildoers. Instead, he deals with people based on what they do, as the next verse says, "but in every nation he that feareth him, and worketh righteousness, is accepted with him" (Acts 10:35). This principle is further clarified in Romans 2:5-11 where it says this about "the righteous judgment of God:"
"Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath. Tribulation and anguish, upon every soul of man that doeth evil… But glory, honor, and peace, to every man that worketh good… For there is no respect of persons with God."
God "will render to every man according to his deeds" is an idea that is confirmed in verses like, "as righteousness tendeth to life: so he that pursueth evil pursueth it to his own death" (Prv 11:19), and "unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work" (Prv 62:12).
Scripture lets us know, "every man shall receive his own reward according to his own labor" (1Cor 3:8). Jesus said, "the Son of man" will "reward every man according to his works" (Mt 16:27) and when "the dead, small and great, stand before God" in Revelation 20:12, it says they will be judged "according to their works."
Belief is a Thought, Faith is an Action
Jesus was asked, "what shall we do, that we might work the works of God?" (Fourth gospel 6:28) and he said, "this is the work of God, that ye believe on him whom he hath sent" (v. 29). (This must continue as will be shown.) Belief is not faith. "Faith cometh by hearing, and hearing by the word of God" (Rom 10:17) When God's word is heard by people who believe and understand it, then they will act in faith, as we see when Jesus explained the parable of the sower. He pictured this process as the seed of God's word taking root in good soil and yielding fruit:
"Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the wayside. But he that received the seed into stony places, the same is he that heareth the word, and anon [instantly] with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty" (Mt 13:18-23).
When Jesus explained this parable to the disciples, he told them, "the seed is the word of God" (Lk 8:11). His explanation concluded with this statement, "but that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience" (Lk 8:15).
[The word "patience" is letting us know bringing forth fruit is not a speedy process. It is something that happens over a longer term.]
"Faith is the substance of things hoped for, the evidence of things not seen" (Heb 11:1). Unlike thoughts or beliefs that cannot be seen, actions can be seen. Behaviors serve as evidence of what people are thinking, since our actions are dictated by our thoughts.
Mark 2:5 says, "Jesus saw their faith… " and what he saw was their deeds. Their behavior was evidence of their belief. Faith is not an idea; faith is belief in action. This is why "faith without works is dead" (Jas 2:26). Faith can only exist when those who trust in God are acting on their belief. If a man says he believes in God and he continues to commit fornication what is the evidence of his belief, his words or his deeds? What we do follows from what goes on in our mind, so our actions say something about our thought process and what we really believe.
The faith of those who continue to believe on Jesus can be seen because it shows in their lives, since "they that are Christ's have crucified the flesh with the affections and lusts" (Gal 5:24). "The just shall live by faith" (Rom 1:17), so their lives conform to God's word. [The context shows this is what "live by faith" refers to because the verse is all about "the righteousness of God" being "revealed." The verse before notes "the gospel of Christ" is "the power of God" that brings people to "salvation." After "the righteousness of God" and "the just" living by faith are linked in verse 17, then verse 18 presents a contrast with the "ungodliness and unrighteousness of men who hold the truth in unrighteousness."] But God-honoring behavior is not something that happens automatically for followers of Jesus.
"If ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live" (Rom 8:13) warns us about the need to live a life that honors God. We know people are able to do this because verses like "walk in the Spirit, and ye shall not fulfill the lust of the flesh" (Gal 5:16) show how this can be done.
Grace Initiates, Faith Carries On
Paul wrote these words to the faithful in Christ Jesus, "by grace are ye saved through faith; and that not of yourselves: it is the gift of God" (Eph 2:8). Being saved happens because of God's grace, while faith is the vehicle. So, this is the why and the how.
Those who are thankful for God's grace and this gift of God, do have choices to make. However, they do not initiate the process. The words "not of yourselves" show men are not saved merely by their choice to choose God or receive Christ (cf. Fourth gospel 1:13).
Being saved by grace is "the gift of God" and this gift is not given based on the will of man. Furthermore, grace precedes faith, so this lets us know phrases like, "thy faith hath saved thee" (Lk 7:50) incorporate an unexpressed condition – God's grace came first. Faith is necessary, for "without faith it is impossible to please him [God]" (Heb 11:6). But scripture indicates God's grace, not our faith, is what causes people who were dead in trespasses and sins to be saved, as can be seen from the following passage:
"you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)" (Eph 2:1-5).
Believing God and having faith are required for salvation, and men who are dead in sins do not believe God or exhibit faith. The word "dead" described their status, until God "quickened" them and this offered a way of escape. It says, "by grace ye are saved" because those who are dead cannot make the first move.
Continue to Believe
Merely accepting an idea will not yield salvation. James 2:19 says, "thou believest that there is one God; thou doest well: the devils also believe, and tremble." So, belief in God's existence does not mean God will be honored. Moreover, Jesus spoke of "the Spirit, which they that believe on G1519 him should receive" (Fourth gospel 7:39). Here, the word "on" is translating Greek word G1519. It appears over 1700 times in scripture. The top three ways it was translated are: into, to, and unto. It refers to moving toward something. If this process stops, then one stops believing "on" Jesus at that point. Some people who "believed on G1519 him" later stopped doing so (cf. Fourth gospel 8:30 & 45), thus, believing "on" him at a moment in time is not the point. Rather, scripture teaches us to see believing as an ongoing process. This continues to move people toward Jesus because it keeps them submitted to God and makes them fruitful.
This aligns with what Jesus said in other verses such as, "I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit" (Fourth gospel 15:4). Abiding is an ongoing process – a branch must stay connected to the vine and continue to be nourished by it in order to live.
The brethren are told to "grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (2Pt 3:18). God wants them to be "conformed to the image of his Son" (Rom 8:29). This is the process that God's word indicates should show up in the lives of those who continue to believe "on" Jesus.
Peter wrote this to the beloved, "I stir up your pure minds by way of remembrance" (2Pt 3:1). He also pointed them to a higher calling, "what manner of persons ought ye to be in all holy conversation and godliness" (2Pt 3:11). As has been noted, the word conversation meant lifestyle, not merely talking. Urging others to honor God in their lives is not imposing legalism, nor does it set the bar too high. Jesus told his disciples, "let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Mt 5:16). If seeing the followers of Jesus do "good works" causes men to glorify God, then we should seek to live in a way that produces this result.
Living a life that honors God does not seem easy, given the many verses on correction such as, "brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted" (Gal 6:1). If people are disobeying God, reminding them of God's standard is likely to make them feel guilty or ashamed. Even so, calling on people to obey what is said in God's word can help those who have been "overtaken in a fault" to turn their life around.
The brethren were told, "let us consider one another to provoke unto love and to good works" (Heb 10:24). This book aims to do this and there is no reason we who live today should do anything less.
Submit to the King's Authority
Scripture talks of "the invisible God" (Col 1:15), so is this also true of his kingdom? "The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost" (Rom 14:17). So, his kingdom is of a different quality. An eye can see an action, but the thoughts in our mind are what determine how we perceive and judge that behavior. "The things which are seen are temporal; but the things which are not seen are eternal" (2Cor 4:18).
If God's kingdom is eternal, we should not be looking for it with physical eyes. Peter saw miracles with his eyes and he talked about hearing God speak from out of heaven in 2 Peter 1:16-18. But then he said, "we have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place" (2Pt 1:19). Notice, he indicated scripture was "more sure" than things he experienced through his eyes and ears of flesh. So, miracles are not more important than God's word.
Jesus said this to the Jews, "search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me" (Fourth gospel 5:39). Scripture was not the problem. The problem was a refusal to submit themselves to God's rule. God's word says, "the goodness of God leadeth thee to repentance" (Rom 2:4). Thus, those who see God as their king and themselves as loyal subjects should be willing to do what it takes to change their ways and conform to his standards.
Jesus was asked, "what shall I do to inherit eternal life?" by a man who was "very rich" (Lk 18:18 & 23) and this is how it went from there:
"Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and thy mother. And he said, All these have I kept from my youth up. Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me" (Lk 18:20-22).
Those who choose earthly riches over treasure in heaven are not judging by God's standard. The parallel passage in Matthew says, "he went away sorrowful: for he had great possessions" (Mt 19:22). This also suggests his claim regarding those five commandments was based on the letter of the law, not the spirit of it (as per 2Cor 3:6). Scripture does say, "blessed are they that do his commandments, that they may have right to the tree of life" (Rv 22:14). But to assume either the letter of the law or five out of ten qualifies is a risky idea.
Jesus said, "my kingdom is not of this world" (Fourth gospel 18:36), so it is not based on what can be perceived with physical eyes.
Scripture declares, "a scepter of righteousness is the scepter of thy [Jesus'] kingdom" (Heb 1:8). This speaks of how he rules. It is not an object in his hand. Believers were told God "delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son" (Col 1:13). Ignorance, rebellion, stealing God's word, etc., are the types of darkness that keep people in bondage to sin (not a lack of visible light). In verses like, "let not sin therefore reign in your mortal body," "sin shall not have dominion over you," and "to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey" (Rom 6:12, 14, & 16), kingdom terms continued to be applied to those who God was bringing into his realm.
When the disciples heard Jesus tell them, "blessed are your eyes, for they see: and your ears, for they hear" (Mt 13:16), he was talking about what it takes to perceive the truths of God (cf. v. 17). Contrast this with his response to the Pharisees. They asked him when "the kingdom of God should come" and he said, "the kingdom of God cometh not with observation" (Lk 17:20). Their question exposed their inability to see. Jesus represented God's kingdom, so it had already come near to them through Jesus and his message.
Since they judged based on physical sight, they likely envisioned a kingdom with a king on a physical great white throne like the one they read about in their scriptures. In terms of this world's wealth, Solomon was the most prosperous king in their history, and he made himself a great ivory throne. Ivory is white, so undoubtedly the "great white throne" of Revelation 20:11 was picturing a better, more God-honoring throne than the one Solomon sat on when he "made a great throne of ivory, and overlaid it with pure gold" (2Chr 9:17). While sitting on this throne, he "loved many strange women," "sacrificed unto their gods," and "did evil in the sight of the Lord" (1Kgs 11:1, 6, & 8), and the Lord took the kingdom away from Solomon because of all this (1Kgs 11:11-13). In worldly terms, the kingdom was at its high point under Solomon, but "the wisdom of this world is foolishness with God" (1Cor 3:19). So, judging spiritual issues using worldly standards is not a wise thing to do.
Solomon judged himself worthy of such a throne, yet his judgment also led him to take 700 wives, commit idolatry, and give the Lord who had blessed him only a half-hearted commitment (cf. 1Kgs 11:6).
Jesus' followers are subject to his authority. In Matthew 6:19-34 he taught his disciples to have a single standard (cf. v. 22) and to keep God's kingdom first – "seek ye first the kingdom of God, and his righteousness" (Mt 6:33). In this context, he told them not to let their thinking be distracted by cares about other things (cf. v. 24-32). Seeking first "the kingdom of God, and his righteousness" meant their time should be spent thinking on these things, and if we keep respect for God and his word at the forefront of our mind, we honor this principle. Furthermore, the Lord said, "he that hath my word, let him speak my word faithfully" (Jer 23:28). Doing this will preserve the power and authority of his word. Yet, many people tend to add their views to scripture when they are discussing what it says.
If a man says, 'those who are born again cannot sin and like it,' did he speak God's word faithfully? The Bible says, "whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God" (1Jn 3:9). But unless we spend time meditating on the word of God to put it in our mind, how can it guard our heart and help us to recognize when people add their view to God's word or take scripture out of context?
The Lord told Joshua, "this book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success" (Jos 1:8). This was said to Joshua, but would this principle also apply to us? Since the New Testament indicates the things in the Old Testament were written "for our admonition" (1Cor 10:11) and "for our learning" (Rom 15:4), the answer is yes.
Thinking on God's word day and night and seeking to do as it says might seem like a high bar, but let us keep in mind Jesus' words, "unto whomsoever much is given, of him shall be much required" (Lk 12:48). Grace is a great gift, so all who have been given this gift have a standard to live up to, just as the king himself has said.
God gives various talents and callings to people. Yet, no matter where people may be on this spectrum, whatever time a person puts into his or her own study of scripture will yield better results if they get in the habit of using the method modeled in this book.
In Closing
As members of the body of Christ grow in their understanding of God's word, they will be better equipped to provoke one another "unto love and to good works" (Heb 10:24). Receiving and sharing biblical correction plays a part in this process. Proverbs 3:12 says, "whom the Lord loveth he correcteth," so when we are corrected it should encourage us, as this is an expression of the Lord's love. If we would want people to offer us biblical correction when we are in error, then the words "love thy neighbor as thyself" (Lev 19:18) tell us how we ought to deal with those who we know are in error.
"Grace and truth came by Jesus Christ" (Fourth gospel 1:17). Grace is not shown by ignoring truth or tolerating falsehood, for grace and truth go together. "Speaking the truth in love" is how the brethren "grow up into him [Christ]" (Eph 4:15). Growth takes time and it often happens in spurts. So, while correction benefits the body of Christ, the process is not always quick. We can "hate every false way" like the psalmist did (Ps 119:104) and still show grace to those who are in error by showing patience. In any case, agreement among the brethren is not needed for God to advance his kingdom.
In Philippians 1:15 Paul wrote, "some indeed preach Christ even of envy and strife; and some also of good will." "Envy and strife" are not the optimal way to present the message of Jesus, yet Paul did not say those who did so should be stopped. Just the opposite. He said, "whether in pretense, or in truth, Christ is preached; and I therein do rejoice" (Phl 1:18). Christ being preached "in pretense" rather than "in truth" was not the best situation, but Paul said he could "rejoice" even in this because Christ was being preached.
Conflict between church members is not a good thing, but what Paul wrote shows such infighting does not mean Christ is not being preached by one side or the other. However, whether Christ is being preached or not is a different question, for Paul would not rejoice in false teaching. But if the truth about Christ is taught, then the message is what matters and any conflicts with the messenger should not sway our judgment. In such cases, it would be best to follow this counsel that was offered to the brethren, "let every man be swift to hear, slow to speak, slow to wrath" (Jas 1:19).
The brethren were also warned about two kinds of wisdom, one is "not from above" and one "is from above" (Jas 3:15 & 17). The wisdom that is "not from above" is "earthly, sensual, devilish" (Jas 3:15), "but the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits" (Jas 3:17). So, this lets us know the brethren can fall prey to earthly wisdom, and we need to act in accord with "the wisdom that is from above" if we want to get better results.
A common story in church circles shows how earthly wisdom can lead people to misunderstand the word of God. It is about a man who seeks to know God's will for his life by flipping Bible pages and pointing a finger at random selections. First, he hit the verse that says Judas "went and hanged himself," next he saw "go, and do thou likewise," and lastly he hit on "that thou doest, do quickly" (Mt 27:5, Lk 10:37, & Fourth gospel 13:27). This aims to make the point that taking portions of scripture out of context is a dangerous practice, and it is. But while an example like this might make the point, it can also give people a false sense of assurance. How?
First off, they may believe the one who tells them this knows better and would never quote scripture out of context. Second, if people think it is easy to tell when scripture is being taken out of context, they will be less likely to watch for this and might think they could never make this mistake. But consider a question that was asked by Jesus, "why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?" (Lk 6:41) His question indicates people can notice a flaw in others even as they fail to notice when they do the same thing or worse. So, if we see people misapply scripture, before critiquing them, we should look to see if we might be making the same mistake in some way or on some issue. Doing so would be in line with Jesus' counsel, "cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye" (Lk 6:42).
For example, Jeremiah 29:11 says this, "I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end." If a man claims this is a promise for him today, he ignores the fact that in the KJV "you" is plural, and the group who this referred to is defined in the context.
The Lord said, "after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place" (Jer 29:10). This was one verse prior, and the Lord went on to say, "I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you" (Jer 29:14). So, verse 11 was said to those who had been "carried away from Jerusalem unto Babylon" (Jer 29:4). Is it okay to ignore this? Lifting the verse out of context is the only way people can say verse 11 is a personal promise to them. But since the verse does not say God has thoughts of peace to all men, this treats scripture like it was treated in the page-flipping story above.
Claiming a verse as a personal promise is based on preference, for no one claims, "the Lord will rejoice over you to destroy you" (Dt 28:63). We find God's will for the brethren in numerous verses including, "all things work together for good to them that love God, to them who are the called according to his purpose" (Rom 8:28), "this is the love of God, that we keep his commandments" (1Jo 5:3), and "by humility and the fear of the Lord are riches, and honor, and life" (Prv 22:4). But these verses have conditions, so the words of an out-of-context, unconditional Jeremiah 29:11 will appeal to more people. However, scripture's authority is lost in the process, just as it is when any part of scripture is used contrary to the whole counsel of God. Whenever we are applying biblical principles or quoting scripture, it is up to us to represent scripture accurately.
As has been shown, if we lean on our own understanding, we will fall prey to mistakes that can be avoided if we honestly judge both our beliefs and the words of others by the standard of scripture. Here is a review of some key points that were made in this book:
- Our approach to separating truth from error must conform to the whole counsel of God if it is going to consistently produce results that honor God.
- A method of assessing Bible truth which leads someone to accept a false view in one area will be likely to have the same effect when it comes to other Bible passages.
- Groups and teachers often cite the teachings of men as if they are biblical authorities, but we see Jesus refute ideas that were believed by those who put confidence in man.
- Neither our own understanding nor the teachings of men can replace the words of scripture as a measure of truth.
We should not be intimidated when men's views are cited to justify a belief, because "the fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe" (Prv 29:25).
Here is a final example of how God's word can teach us. One time when Jesus was rebuking the Pharisees, he told them, "ye tithe mint and rue and all manner of herbs" and then he went on to say, "these ought ye to have done" (Lk 11:42). Since he mentioned tithing, this verse along with verses on offerings may lead people to give money to support the efforts of a minister, church, denomination, or group. But who teaches on giving and tells people how to give and get an amazing blessing at the same time? Jesus did.
One verse before the verse on the tithe, Jesus said, "give alms of such things as ye have; and, behold, all things are clean unto you" (Lk 11:41). Did their tithe make "all things clean unto" them? No. But if they had given alms in accord with Jesus' words, this would have been the result! Giving, as Jesus said here, did something to bless the almsgiver in a way that other types of giving did not. Alms can refer to money (cf. Acts 3:2-6), but would giving food in a famine or taking the time to help people in need also qualify? What in the Old Testament would equate to almsgiving? Does giving alms as Jesus indicated yield this benefit for us today, or was it only for those who he said this to back then? Did this apply to Cornelius? For readers who have not considered this topic, it is hoped that the opportunity to search the scriptures on this will challenge the readers to put the method they learned in this book into practice as they continue thinking on God's word.
Thank you for taking the time to weigh the biblical evidence that was presented herein. The aim of this book was to show it is better to trust scripture to teach us and to answer our Bible questions. Thus, it is fitting to leave the followers of Jesus with this statement of Paul from Acts 20:32, "now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified."
[Both eBook and print versions of books in the Better Bible Study Method series, along with answers to frequent questions, contact information, and links to free Bible software and Bible study tools can be found online at RightLord.com or ABetterBibleStudyMethod.com (aka ABBSM.com)]
Postscript
"Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar" (Prv 30:5-6).
"Thou shalt not bear false witness" (Mt 19:18).
"Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies" (Ps 40:4).
"There is a way which seemeth right unto a man, but the end thereof are the ways of death" (Prv 14:12).
"Every way of a man is right in his own eyes" (Prv 21:2).
"He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered" (Prv 28:26).
"The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction" (Prv 1:7).
"Hear instruction, and be wise, and refuse it not" (Prv 8:33).
"The ear that heareth the reproof of life abideth among the wise. He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding" (Prv 15:31-32).
"Prove all things; hold fast that which is good" (1Th 5:21).
"Judge not according to the appearance, but judge righteous judgment" (Fourth gospel 7:24).
"The heart of the righteous studieth to answer" (Prv 15:28).
"The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge" (Prv 18:15).
"Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths" (Prv 3:5-6).
A Better Bible Study Method - Book One
Who was the one "whom Jesus loved" according to God's word?
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