Chapter 8 – Right In The Sight Of The Lord

Chapter 8 – The Love of the Truth

In this chapter, we will consider what it means to have a love of the truth. We will also address these questions: Is there a limited time to respond to truth? Can the brethren do good and be holy? When God corrects us, what does this prove?

When the Truth is Unwanted

Paul asked the Galatians, "am I therefore become your enemy, because I tell you the truth?" (Gal 4:16), so he knew the truth could cause division among the brethren. Those who resisted the truth would naturally see Paul as an adversary because they would not want to be proven wrong.

Resisting the truth did not mean they were not counted among the brethren, for three verses later Paul wrote: "my little children, of whom I travail in birth again until Christ be formed in you" (Gal 4:19). He considered them his spiritual children, yet they had only been conceived spiritually. Their birth had not occurred for he said he was still in "travail" regarding them and would be until Christ was formed in them. But what happens if this growth process is cut-off before Christ is formed in a person?

Jesus once said, "because I tell you the truth, ye believe me not" (Fourth gospel 8:45). Think about that. The truth is what caused them not to believe. Worse yet, he said this to men who believed on him moments earlier:

"Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free" (Fourth gospel 8:31-32).

They believed on him, but the truth did not set them free, since a little later he said, "because I tell you the truth, ye believe me not." Thus, they did not continue in his word. He presented the truth and they did not want to hear it. Although the phrase, "the truth shall make you free" may sound good to us, they took offense at it!

"They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin" (Fourth gospel 8:33-34).

Physical bondage was not the issue, as he showed when he said, "whosoever committeth sin is the servant of sin." They thought they had a free will and could do as they pleased, but they had sold themselves into bondage by serving sin. So, they were not free to obey God, for "no man can serve two masters" (Mt 6:24).

When the Truth is Divisive

In Matthew 10:34-36, Jesus indicated he would cause division:

"Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household."

Does the reference to a man's foes being of his own household picture instances like those above, where the truth caused those who believed on Jesus to turn on him? While it is good to believe on Jesus, this has to be done on God's terms, including the need for people to "continue" in his word.

Scripture speaks of "them that perish; because they received not the love of the truth, that they might be saved" (2Th 2:10). This shows that receiving the love of the truth is critical to being saved.

Let us always welcome the truth, even if it means we will have to change our views because the alternative is deadly:

"they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness" (2Th 2:10-12).

This parallels what the Lord said to those who chose "their own ways" (Isa 66:3). He said, "I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not" (Isa 66:4).

Scripture reports on a time when the people who respected the Lord's word were cast out by those who gave it mere lip service. "Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed" (Isa 66:5). Notice, the ones who said, "let the Lord be glorified," hated and cast out those who truly feared "his word." This shows deeds do not always follow words and this verse warns us to practice discernment. Do not assume people love God just because they say they do.

We are told, "let us not love in word, neither in tongue; but in deed and in truth" (1Jo 3:18). A deed is something that is done, so mere words will not suffice. The love of the truth must be in deed and in truth, just as our love of God and our neighbor must be.

God's view on resisting the truth should be clear. As we just saw, for those who did not receive the love of the truth, indifference to the truth led God to send them strong delusion. Playing games with the truth is no small matter, for this puts people at odds with the "God of truth" (Dt 32:4). When Jude wrote to people who were "sanctified by God the Father, and preserved in Jesus Christ" (Jude 1:1), he warned them that "the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not" (Jude 1:5). Verses like this show the need to continue in belief (and in the love of the truth) does not stop when people join the church.

Respond While Light is Available?

Five days before Jesus' last Passover, he told a group of people, "while ye have light, believe in the light, that ye may be the children of light" (Fourth gospel 12:36). Unless this was only for them or only for that time, we need to heed his counsel about responding to light while we can. Here is what scripture said next:

"though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias [Isaiah], when he saw his glory, and spake of him" (Fourth gospel 12:37-41).

Although Jesus did many miracles, they still did not believe on him. After reporting this, the author cited a prophecy that showed this response did not come as a surprise to God. At first, it indicates they would not believe. Then it says, "therefore they could not believe… " and it cites another Isaiah prophecy that said the Lord, "blinded their eyes, and hardened their heart." So, those who would not believe became those who could not believe, and it says this was the Lord's doing. This may sound familiar because it aligns with verses that were discussed just a few moments ago:

"they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie" (2Th 2:10-11).

God caused some to not be able to see in this passage also:

"Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear😉 unto this day. And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompence unto them: Let their eyes be darkened..." (Rom 11:7-10).

Thus, God is not always seeking to make things understandable. If people say things like, 'God is infinitely patient,' God's grace is inexhaustible,' etc., they may think it makes God look good to men when they talk this way. But scripture presents a different picture.

Paul and Barnabas said the following to the Jews who resisted their message. "It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts 13:46). Does this teach infinite patience? No. It teaches when people resist God's word, their actions are evidence of a judgment against themselves.

Jesus indicated "the light" that is in a person can "be darkness" (Mt 6:23). It seems this would apply when what people think is true, leads them to reject truth. Conversely, "in thy [God's] light shall we see light" (Ps 36:9) shows God's light is what enables us to see light, and this standard is how we can tell what is light and what is not.

The Lord's Chastisement is Reserved for the Children

How can we tell who is a child of God? One way is chastisement. The writer of Hebrews told the brethren:

"whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons" (Heb 12:6-8).

The words, "whom the Lord loveth" would make no sense if God loves everybody. Who does God chasten? It says, "whereof all are partakers" but clearly "all" refers only to all of those who God deals with as sons, because it cannot possibly include all of those who are "without chastisement."

Also, notice who gets chastened in Jesus' message to the church of the Laodiceans. "As many as I love, I rebuke and chasten" (Rv 3:19). So, only those who he loves benefit from his correction.

"Blessed is the man whom thou chastenest, O Lord" (Ps 94:12) shows the chastening of the Lord results in a blessing. Moreover, in Proverbs 3:11 it says, "my son, despise not the chastening of the Lord; neither be weary of his correction."

"Whom the Lord loveth he correcteth" (Prv 3:12) is another verse that shows correction is reserved for those who God loves. Who is left out? All who are not corrected (like those who do not receive the love of the truth, for God will "send them strong delusion, that they should believe a lie" (2Th 2:11)).

When people say, 'God loves everybody,' ask them if everybody is corrected by God? This is how to wield "the sword of the Spirit, which is the word of God" (Eph 6:17).

Flesh Ties Versus Faith Ties

In the passage where Jesus told "those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed" (Fourth gospel 8:31), he went on to talk about the difference between Abraham's seed and Abraham's children.

Notice Jesus' basis for making this distinction, and how he proved those who he spoke to were not God's children. He told them:

"ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil" (Fourth gospel 8:37-44).

Here we see dueling claims. While those men claimed their father was Abraham, Jesus said they were not Abraham's children. Because they were using different standards to define the terms, they came to different conclusions.

Their assumption that a physical connection to Abraham is what made a person a child of Abraham was wrong. They did not honor Abraham by doing as he had done. Thus, they were not acting as children of Abraham; they were merely his physical offspring.

What was it that distinguished Abraham's seed from his children? It was works. Jesus said, "if ye were Abraham's children, ye would do the works of Abraham."

Furthermore, a fleshly link to Abraham will not make a person do as Abraham did. Below we see those who are of faith believe God and this is what Abraham did, so they are counted as his children:

"as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So, then they which be of faith are blessed with faithful Abraham" (Gal 3:6-9).

"The gospel" was preached to Abraham in this promise, "in thee shall all nations be blessed." All nations do not physically descend from him, so how can they be blessed? By faith – "in every nation he that feareth him [God], and worketh righteousness, is accepted with him" (Acts 10:35). The brethren were told, "ye are all the children of God by faith in Christ Jesus" and "if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise" (Gal 3:26 & 29). So, faith in Christ Jesus made them both Abraham's seed and the children of God, and we will look at this further in the next chapter.

The Children of God

Since "God that made the world and all things therein" (Acts 17:24) "giveth to all life, and breath, and all things" (Acts 17:25), people are called "the offspring of God" (Acts 17:29). This does not make them his children, however, because the children of God are known by their deeds. Scripture makes this point in verses like, "as many as are led by the Spirit of God, they are the sons of God" (Rom 8:14) and "he that doeth good is of God" (3Jo 1:11).

Jesus also knew fleshly ties are not the basis for God's family ties. Once as Jesus was speaking, he was told his mother and brothers were standing outside and wanted to speak with him (cf. Mk 3:32). He would not speak with them, and Mark 3:33-35 tells us he said:

"Who is my mother, or my brethren? And he looked round about on them which sat about him, and said, Behold my mother and my brethren! For whosoever shall do the will of God, the same is my brother, and my sister, and mother."

So, how can we join Jesus in God's family? "Do the will of God."

What is his will? God "commandeth all men everywhere to repent" (Acts 17:30). If men can obey this command, then it is wrong to say, 'I was born this way, so I cannot stop sinning.'

Scripture says, "let him that stole steal no more" (Eph 4:28). This is a radical change and it shows it is possible for people who steal to stop doing so. If men can permanently stop stealing, can they also stop their other sins?

The Foundation of Repentance

John the Baptist told men to produce "fruits meet for repentance" (Mt 3:8). Jesus said, "I came not to call the righteous but sinners to repentance" (Mk 2:17). When he sent out the twelve, "they went out, and preached that men should repent" (Mk 6:12).

In Acts 2:38 & 3:19, Peter told the assembled crowd to repent. This was also key to Paul's teaching.

Paul told the elders in Ephesus that everywhere he had been he testified "both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21). In Acts 26:20, Paul said his message to people was "that they should repent and turn to God, and do works meet for repentance."

Repentance is not sorrow but they are linked, for sorrow precedes it. Also, there are two kinds of sorrow. One yields a good result, the other does not. In 2 Corinthians 7:9-10 Paul wrote this:

"I rejoice, not that ye were made sorry, but that ye sorrowed to repentance... For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death" (2Cor 7:9-10).

Godly sorrow results in a permanent change, a salvation that will not be repented of. This is far different than the sorrow of the world that leads to death. A temporary pang of conscience will produce no permanent change.

The Book of Hebrews speaks of "the foundation of repentance from dead works" (Heb 6:1). So, repentance is foundational. It is a necessary first step. This lets us know the brethren can repent from dead works. All men will not obey the command for "all men everywhere to repent." Yet, the following verse seems to tell us all the true brethren will do so – "the Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance" (2Pt 3:9).

It is not uncommon for people to quote, "the Lord is… not willing that any should perish" and they think this accurately represents this verse. Does it?

Any and All?

An ellipsis is used to let people know some of the words of a quote were omitted for brevity. When this is done in oral communication, those who hear the quote will not know part of the verse is left out unless they know the verse. Either way, the question of accuracy is what we must address.

When an ellipsis is used correctly, the quote will still accurately represent the source material. But if the omitted words will cause a quote to misrepresent the source material, then the ellipsis has been misapplied and must be corrected.

An ellipsis can be useful in highlighting key points. However, if it is used carelessly it will lead people into error and 2 Peter 3:9 is a prime example of this. Compare the following two quotes:

"The Lord is… not willing that any should perish."
"The Lord is… longsuffering to us-ward, not willing that any should perish."

Item A distorts scripture by deleting the context of the word "any." This implies the Lord is not willing to allow any person to perish. But what 2 Peter 3:9 says is, "the Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance." Therefore, the words "any" and "all" refer to the brethren ["us"]. We also see that repentance is what keeps a person from perishing and, because of his promise, the Lord is patient toward all of the brethren while this process takes place.

The term "us-ward" was merely a shortened way to say toward us or regarding us. It translates a word that was also translated as "us," "we," and "our." "Us-ward" also shows up in a verse where Paul talked about "the exceeding greatness of his [God's] power to us-ward who believe" (Eph 1:19).

The word "us-ward" defines a group and Peter wrote his letter "to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ" (2Pt 1:1). [Notice, it says they obtained this faith through the righteousness of God and Jesus.] While the word "us" can be used to refer to all humans, it is not often used this way. Moreover, the words "us," "we," and "our" that show up elsewhere in Peter's letter were never used to refer to the whole human race.

Since "us-ward" refers to the brethren, the words "any" and "all" must refer to the same subset in this context. Therefore, the verse is indicating the Lord is patient with the brethren and he will not let any of them perish, for they all will repent. However, repenting is just a first step, for the process of salvation then follows.

What does the Bible say about this process?

Salvation Through Sanctification

Consider this passage:

"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. For ye know what commandments we gave you by the Lord Jesus. For 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 4:1-4).

"This is the will of God, even your sanctification" did not apply only to the brethren in Thessalonica. God expects righteous behavior, and the commandments of the apostles show Jesus also wanted his followers to behave in a godly way. "God hath not called us unto uncleanness, but unto holiness" (1Th 4:7). Was this exhortation only for the Thessalonians? No. Peter had a similar admonition for those who love Jesus:

"as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy" (1Pt 1:15-16).

[Note: the word "conversation" does not mean mere talk. When the KJV was written the word meant behavior, conduct, i.e., one's walk. The word we use today to express this idea is 'lifestyle.']

Paul said Jesus Christ "gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Titus 2:14). He also hoped "that they which have believed in God might be careful to maintain good works" (Titus 3:8). Similarly, Timothy was told to urge those who are rich in this world "that they do good, that they be rich in good works" (1Ti 6:18). If Jesus gave himself for us with the intent of purifying to himself a people zealous of good works, then let us acknowledge this is what Jesus wanted to achieve.

Nobody Does Good?

Scripture indicates it is possible to "lead a quiet and peaceable life in all godliness and honesty" (1Ti 2:2). Despite this, some think the following passage teaches us no one can do good:

If someone tells us, 'this teaches no one does good' what should we do? "As it is written" is citing a source. So, first off, we could take a look at the context of the quote.

Surely, the above passage does not describe the apostles and or Cornelius, a man who "feared God." It also cannot apply to those who live "in all godliness and honesty" or to:

Abraham, "the Friend of God" (Jas 2:23),
Noah, "a preacher of righteousness" (2Pt 2:5),
Job, who "was perfect and upright, and one that feared God, and eschewed evil" (Job 1:1), or
John the Baptist's parents, who "were both righteous before God, walking in all the commandments and ordinances of the Lord blameless" (Lk 1:6).

The idea that no person ever does good is contrary to scripture. We know men can do good, since James 4:17 says, "to him that knoweth to do good, and doeth it not, to him it is sin." People were also taught to do good in passages such as these:

"depart from evil, and do good" (Ps 34:13),
"if ye do good to them which do good to you, what thank have ye? for sinners also do even the same" (Lk 6:33),
"love ye your enemies, and do good" (Lk 6:35),
"eschew evil, and do good" (1Pt 3:11),
"beloved, follow not that which is evil, but that which is good. He that doeth good is of God" (3Jo 1:11).

Jesus said, "a good man out of the good treasure of his heart bringeth forth that which is good" (Lk 6:45). Therefore, such people must exist. Tabitha "was full of good works" and Barnabas "was a good man" (Acts 9:36 & 11:24). Paul thought people could do good, for he often said things like:

"abound to every good work" (2Cor 9:8),
"walk worthy of the Lord unto all pleasing, being fruitful in every good work" (Col 1:10),
"be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work" (2Ti 2:21).

Titus taught the brethren "to be ready to every good work" (Titus 3:1).

Paul told the saints in Ephesus "we are his [God's] workmanship, created in Christ Jesus unto good works" (Eph 2:10). He also said, "whatsoever good thing any man doeth, the same shall he receive of the Lord" (Eph 6:8). This parallels something Jesus said:

"all that are in the graves shall hear his [the Son of man's] voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" (Fourth gospel 5:28-29).

Even the resurrection is tied to doing good. God's word tells us, "overcome evil with good" and "do that which is good" (Rom 12:21 & 13:3). So, why would some suggest the phrase "there is none that doeth good" in Romans 3:12 applies to all mankind in all times?

Check the Reference

"They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one" (Ps 14:3). "Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one" (Ps 53:3). Romans 3:10-12 appears to be citing one of these verses, so let us consider Psalm 14 in context:

"The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the Lord" (Ps 14:1-4).

Here we have two groups, those who the Lord calls "my people" and those who eat them up.

Also, the Psalm opens with "the fool," i.e., someone who "said in his heart, There is no God." This is who is meant when it says, "they are corrupt, they have done abominable works." They are also called "the children of men" and "the workers of iniquity."

Psalm 53:1-4 is almost identical to Psalm 14:1-4, and since one of them was being cited in Romans 3:10-12, we must consider them if we want to exercise due diligence. With this in mind, let us now look at Romans 3:10-18 to get a look at the broader context:

"As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes."

In Psalms 14 and 53, the word "they" refers to people who are acting as "the fool." This must inform our view of Romans 3:10-18.

Yet even if we miss this, it should be evident Romans 3:12 cannot be teaching no human does good. Why? Because the statement, "there is no fear of God before their eyes" cannot apply to people who did fear God according to scripture or who do fear God today.

All Have Sinned

We do find a statement on the human condition in Romans 3, but it is not in the passage discussed above. Rather, it is this verse, "all have sinned, and come short of the glory of God" (Rom 3:23).

If "all have sinned" describes the condition of every human being, what can human beings do about this?

Both Jews and Gentiles need to "repent and turn to God, and do works meet [fit] for repentance" (Acts 26:20). But no one repents if they do not think they need to do so. This seems to be the issue Paul had to face when it came to many of his fellow Jews. Notice what was said before and after Romans 3:10-18:

"are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin" (Rom 3:9).
"now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God" (Rom 3:19).

"Them who are under the law" referred to the Jews and converts who joined them in seeking to follow the law. Thus, the context on either side of Romans 3:10-18 helps us to see this passage was teaching that having God's law did not make the Jews better. Owning a Bible does not make someone a better person or mean that person is closer to God than people who do not have one. Likewise, having the law did not keep the Jews from sinning and it did not mean they were automatically better than non-Jews.

Some Jews thought they were better, and this issue is what was being addressed in Romans 3:9 & 19. They failed to remember "there is no respect of persons with God" (Rom 2:11), and the earlier part of Romans already laid the groundwork on this issue.

Romans 2 set forth "the righteous judgment of God" (v. 5), starting with this affirmation, God "will render to every man according to his deeds" (v. 6).

The next two verses then stated the conditions and the rewards. "To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life" (v. 7). "But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath" (v. 8).

Romans 2:9-11 then put these ideas in terms of the sequence of their presentation to Jews and Gentiles:

"Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God."

God gave the law to the Hebrews, but they promoted a view of the law that allowed men to think they were righteous if they kept the letter of the law. Yet, "the letter killeth, but the spirit giveth life" (2Cor 3:6) because the spirit leads people to see the law differently.

Jesus contrasted two views of "thou shalt not kill," one concluded "whosoever shall kill shall be in danger of the judgment" (Mt 5:21) and one said "whosoever is angry with his brother without a cause shall be in danger of the judgment" (Mt 5:22). The latter fits the spirit of verses like, "thou shalt not hate thy brother in thine heart" (Lev 19:17) and "whosoever hateth his brother is a murderer" (1Jo 3:15), so scripture can help us distinguish between the letter and the spirit. Jesus also showed "thou shalt not commit adultery" (Mt 5:27) meant "whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart" (Mt 5:28). Here again, the issue is how we view God's commandments. One view raises the bar and seeks obedience from the heart, the other lowers the bar and this is why obeying the letter of the law does not work. We will look further into this in the chapter that follows the next case study.

When Romans 3:23 says, "all have sinned" this is talking about what people have done. It does not mean people "cannot cease from sin" (2Pt 2:14) because Peter indicated they can do so, and Jesus told at least two people to "sin no more" (Fourth gospel 5:14 & 8:11). "All have sinned" also is not saying no one can obey God, for the Lord said, "Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws" (Gen 26:5). Since we have an explicit statement that proves a human being can do this, we cannot say humans cannot do what Abraham did.

If we can exhibit faith as he did, then we can honor the Lord by obeying his voice as Abraham did. Members of the body of Christ also have the added advantage of the indwelling Holy Spirit, so obeying God cannot be harder for them than it was for Abraham.

GOD'S GIFT