O holy night! The stars are brightly shining,
It is the night of our dear Saviour's birth.
What is wrong with that? What possible critique could be given to that? Well, let's delve into this a bit further and see what it brings forth. Do we ever really listen to what the words of a Christmas carol say, or do we just enjoy the warm feeling it gives? I cringe at some of these carols, though at times they may have truth in them, as they are not very Biblical or accurate but fanciful compositions. Sometimes a good excuse for exclusive Psalmody... thought I don't hold to that.
How often for Christmas have we heard and perhaps sung "O Holy Night" without listening but enjoying the tune. It is a beautiful piece no doubt, but as I sung it in a church where I am not a member but was visiting there were some things that stumped me. At first I thought the theology of this church, though it claimed to be a Reformed church, had gone stunningly liberal. Now to be fair this church has some liberal leanings and is struggling with some serious issues that may lead it to leave the denomination it is in.... but I will not go further on that since it is about the song that was sung.
O Holy Night was originally written by Placide Cappeau, a wine merchant, who lived from 1808-1877 as a poem called "Minuit, chrétiens" (Midnight, Christians) at the request of a priest. In 1847 it was composed as a Christmas carol by Adolphe Adam as "Cantique de Noël" (O Holy Night). A Unitarian minister named John Sullivan Dwight adapted to music a rendition based on Cappeau's French text in 1855.
The French version if translated literally has a different reading to it then the version sung now. To read it in it's original French either Google it or go here on Wiki http://en.wikipedia.org/wiki/O_Holy_Night . A comparison of the literal English translation of the original French version with how it is now sung reveals some changes and even corrections. Literal isn't necessarily very readable or singable and so poetic licence is often taken. Both versions have some problems in them.
Comparing O Holy Night and Cantique de Noël;
O Holy Night (OHN)
O holy night! The stars are brightly shining,
It is the night of our dear Saviour's birth.
Long lay the world in sin and error pining,
'Til He appear'd and the soul felt its worth.
Cantique de Noël (CN)
Midnight, Christians, it is the solemn hour,
When God-man descended to us
To erase the stain of original sin
And to end the wrath of His Father.
At this point the Cantique almost reads like a dirge of some sort, perhaps good with some moody somber music, while the Holy Night version is more uplifting. Problems arise with both though, in the OHN while we see the long anticipated saviour arriving we have to question what is meant by "the soul felt it's worth" Was it not John the Baptist who felt unworthy to untie the sandals of Christ? Perhaps the writer meant the hopelessness that a fallen nature inflicts on a person and there finally being a hope realised, yet it seems to deny the humility with which we approach God and perhaps the justified faith that Abraham and others walked with in looking forward to the promises. In the CN the emphasis is on original sin and the extinguishing of God's wrath, yet it distances sin from us as if we are innocent victims of it rather than willing partners in sin. Even God's wrath still exists against those who do not belong to Him and will not repent, rather it is the sacrifice that has been made that indicts them further on the hardness of their hearts.
OHN
A thrill of hope the weary world rejoices,
For yonder breaks a new and glorious morn.
CN
The entire world thrills with hope
On this night that gives it a Savior.
Perhaps on this not much is to be disagreed with in either version. We may say something about what "world" is defined as, yet we can say that it does speak for Romans 8:19 For the creation waits with eager longing for the revealing of the sons of God.
OHN
Fall on your knees! O hear the angels' voices!
O night divine, O night when Christ was born;
O night divine, O night, O night Divine.
CN
People kneel down, wait for your deliverance.
Christmas, Christmas, here is the Redeemer,
Christmas, Christmas, here is the Redeemer!
Here we see an interesting difference. The OHN seems to have what can best be called "night-olatry" where that particular night is venerated and honoured, Christ is but a side note in it, and we glorify the night He was born. In the CN for what purpose Christmas is used as a chant of sorts but the focus is upon Christ the Redeemer and our humble anticipation. The significance of such a focus on the Redeemer is not lost, because the presence of a redeemer must affirm there to be something from which we must be saved. Need we kneel down if we were saved from something outside of us or would we rather stand up and welcome deliverance? No, if we are being redeemed from out own sins then kneeling does place us at a humble footing.
OHN
Led by the light of Faith serenely beaming,
With glowing hearts by His cradle we stand.
So led by light of a star sweetly gleaming,
Here come the wise men from Orient land.
CN
May the ardent light of our Faith
Guide us all to the cradle of the infant,
As in ancient times a brilliant star
Guided the Oriental kings there.
We have to cedit the OHN for being more accurate in saying that they were wise men from an Orient land rather than referring to them as kings, the New Testament does not call them kings. What about the word "Faith"? Is this Faith given by the Holy Spirit or is Faith referring to particular theology? Each seems to be mentioning a different kind of faith, the CN makes Faith out to be something particular as a religion of sorts, while the OHN's Faith becomes a beacon that guides. A Reformed view of faith (notitia, assensus, and fiducia) might fit into these lines but doing so defines what is said in the sentences. This Faith must be Biblically rooted and not some ethereal spiritual view so common in the world. For it to fit we must believe that Christ's birth was foretold by the Prophets as being for our salvation, that He will rule over creation and finally bring a new Heavens and a new Earth about. We are not to stop at the cradle but move on to the cross and then to the tomb, ultimately leaving that behind and coming before the Throne. The image in our minds of that cradle is not enough and is not the summation of our faith.
OHN
The King of Kings lay thus in lowly manger;
In all our trials born to be our friend.
He knows our need, to our weakness is no stranger,
Behold your King! Before Him lowly bend!
Behold your King, Before Him lowly bend!
CN
The King of Kings was born in a humble manger;
O mighty ones of today, proud of your greatness,
It is to your pride that God preaches.
Bow your heads before the Redeemer!
Bow your heads before the Redeemer!
Here the CN takes the lead when it proclaims to us our inadequacy and need to repent, yes He was born in a humble place and maybe we can see in it Mark 10:43-45 But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many." With the OHN version we begin to wonder what is being said, we can apply interpretations to it that deform theology. What is meant by our needs and knowing our weaknesses? To see "needs" become our particular wants in life, and "weakness" become a rally cry for God will make you a better person would be wrong. If it be speaks of our fallen nature and our limits as humans, then we can agree, that God became man as in Philippians 2:5-8 Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
So then was Christ born to be our friend in all our trials? Now by trials it means the things we endure in life, the infirmities and daily struggles with our sanctification, and not ongoing judgment and punishments. with John 9:39 Jesus said, "For judgment I came into this world, that those who do not see may see, and those who see may become blind." He was born to die for our sins and one could hardly expect and enemy or aloof person to do this for us, so in that regard we could say so, yet maybe the aspects of the Holy Spirit as the Counselor would be fit better with that. We see friend being used in James 2:23 and the Scripture was fulfilled that says, "Abraham believed God, and it was counted to him as righteousness"--and he was called a friend of God. Here Abraham is a friend of God and we assume God is a friend of Abraham, yet making a God a "friend" is a precarious spot, for we are not to view God as a "buddy" and loose reverence of Him as God.
OHN
Truly He taught us to love one another;
His law is love and His gospel is peace.
Chains shall He break for the slave is our brother;
And in His name all oppression shall cease.
CN
The Redeemer has overcome every obstacle:
The Earth is free, and Heaven is open.
He sees a brother where there was only a slave,
Love unites those that iron had chained.
There is a definite difference between the two versions and they are different gospels. The OHN has a social activism intertwined in it that is not seen in the CN version, Christ becomes a teacher of good living and the gospel is about peace. If this peace was from a forgiveness of sins that were propitiated, we might agree, but this peace is a worldly peace of getting along with others. This contrasts with what the CN version says, where the focus is on Christ's work and not ours, it is not about us but Him. What was contained in the original version has been changed and a new agenda placed in it that eventually makes Christ out of be a teacher and philosopher, someone that is more palatable to a secular world, and a distraction from God's purposes and plans.
The two lines "Chains shall He break for the slave is our brother" and "He sees a brother where there was only a slave" carry with them some implications. In the CN we may see ourselves as the slave and think of the bondage of sin we are under. In the OHN we have been separated from the slave personally and the slave becomes another person we can be joined to. The context of the lines following each of these sentences leave no doubt that the latter one referred to the general state of mankind lost in sin before God while the first involves itself in human events that are more contemporary. While it is good to desire a just society and be active in living out a life that demonstrates holiness the ultimate purpose of the Bible is not social or political change. Those sorts of things lead to Utopianism which are disguised socialism, and that sort of use of either Scripture or religion is manipulation for purposes other than furthering the real Gospel.
OHN
Sweet hymns of joy in grateful chorus raise we,
Let all within us praise His holy name.
Christ is the Lord! O praise His Name forever,
His power and glory evermore proclaim.
His power and glory evermore proclaim.
CN
Who will tell Him of our gratitude,
For all of us He is born, He suffers and dies.
People stand up! Sing of your deliverance,
Christmas, Christmas, sing of the Redeemer,
Christmas, Christmas, sing of the Redeemer!
We see God exalted and praised in both of these, not much to complain about there, although maybe there should be some concern about the word Christmas being used. One problem with the CN version is that we see Christ die... He suffers and dies.... and then what? Are we delivered because of His death? It brings to mind 1Corinthians 15:14 And if Christ has not been raised, then our preaching is in vain and your faith is in vain. Why should we sing about Him dying if not living? The Gospel is sweet because He is alive. Rom 6:5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.
2010-12-27
2010-10-03
Tossed bread.
Ecc. 11:1 Cast your bread on the surface of the waters, for you will find it after many days.
What an odd thing to think about, to cast bread on the water, what happens if we do that? Will it come back later or will fish and birds consume it, or perhaps just sink to the bottom and decay? It is hard to expect a loaf or even pieces of bread to float back to us once it has been tossed out, rather it will dissolve and not be found again at all, so more likely it we might say our bread is gone and lost.
Or is it? Fishermen know that bread might be used for bait to catch fish. Others know that birds will come and eat crumbs until nothing is left. If anything remains of bread it nourishes the ever lower forms of life, so that nothing is lost or wasted, whether on the ground or in the water. Maybe our bread cast out does return as we find a bounty in what is fed by it.
Ecc 11:2 Divide your portion to seven, or even to eight, for you do not know what misfortune may occur on the earth.
We become focused on one goal and at times we build in the path of ruin. We speak only to those who understand as we do, to those who we desire and approve of, seeking our will portrayed as hope. It isn't our choice on where to place our efforts but rather to the tasks that present themselves. Not by our own agendas can anything be built, nor by our dreams realised. It isn't by our will but by God's. The further we spread out what we do increases the influence our efforts make, we do not know with certainty the results, we know only a call to diligence in labour.
Ecc 11:3-5 If the clouds are full, they pour out rain upon the earth; and whether a tree falls toward the south or toward the north, wherever the tree falls, there it lies. He who watches the wind will not sow and he who looks at the clouds will not reap. Just as you do not know the path of the wind and how bones are formed in the womb of the pregnant woman, so you do not know the activity of God who makes all things.
As much as we want to determine the future and to get what we want, to fulfill our own agendas and wishes, all things are by His will alone and for His purposes. Even when we act in wisdom and watch the signs we are limited to hoping for the results. What we do is in obedience not expecting reward but relying only on merciful grace. What reverence is there is saying "this we will do" and not follow it with "Lord willing"? With so many schemes and contrivances we go forward saying what will result when there is no guarantee at all.
Ecc. 11:6 Sow your seed in the morning and do not be idle in the evening, for you do not know whether morning or evening sowing will succeed, or whether both of them alike will be good.
How easy it is to do work and think the results are certain and that no more needs being done when complete. At times our work is done and no more is needed yet at others times there is only hope it will produce what we expected. Slackness and laziness will diminish a harvest. It is just as easy to neglect a sermon preached in the evening and place hope on only one preached in a morning. Is it a sermon preached in the morning or in the evening that reveals to the heart it's sinfulness and the need of Christ? It might be slothfulness and excuse for avoiding an opportunity then since we do not know the will of God and when His timing brings about an abundance. In diligence much is done, and in faithfulness much is produced, but in all things it is by God's own providence an increase is realised.
When we evangelise, and when a sermon is preached, are we casting our bread out on the waters or only tossing it where we want to find it? Maybe we aren't looking at God's will or providence but at our own agendas and prejudice. Is it our choice to say where a seed is planted or what we will reap from it? Often we want to save those we like, to ignore those we reject or believe worthless, to proclaim where we find satisfaction rather than go where the abundance is. Maybe we place confidence in ourselves and our intellect, supposing that those destined to be saved by God will be and already are saved so no effort is really needed to evangelise. Such is often the accusation against those that speak of election and predestination.
If we do believe in Election and Predestination of sinners to salvation, that God has chosen who He will redeem, then we must go forth to proclaim that Gospel and leave the choice to God alone. We can not choose who those are, when we pretend to do so then we only manipulate God, and those that seek to manipulate God are idolaters. Therefore, cast that Bread of Life out to every unworthy sinner having a broken and contrite heart, for it is effectual to each one who unconditionally belongs to Christ.
Luke 10:2 And He was saying to them, "The harvest is plentiful, but the laborers are few; therefore beseech the Lord of the harvest to send out laborers into His harvest.
All Scripture texts quoted from NASB(1995)
What an odd thing to think about, to cast bread on the water, what happens if we do that? Will it come back later or will fish and birds consume it, or perhaps just sink to the bottom and decay? It is hard to expect a loaf or even pieces of bread to float back to us once it has been tossed out, rather it will dissolve and not be found again at all, so more likely it we might say our bread is gone and lost.
Or is it? Fishermen know that bread might be used for bait to catch fish. Others know that birds will come and eat crumbs until nothing is left. If anything remains of bread it nourishes the ever lower forms of life, so that nothing is lost or wasted, whether on the ground or in the water. Maybe our bread cast out does return as we find a bounty in what is fed by it.
Ecc 11:2 Divide your portion to seven, or even to eight, for you do not know what misfortune may occur on the earth.
We become focused on one goal and at times we build in the path of ruin. We speak only to those who understand as we do, to those who we desire and approve of, seeking our will portrayed as hope. It isn't our choice on where to place our efforts but rather to the tasks that present themselves. Not by our own agendas can anything be built, nor by our dreams realised. It isn't by our will but by God's. The further we spread out what we do increases the influence our efforts make, we do not know with certainty the results, we know only a call to diligence in labour.
Ecc 11:3-5 If the clouds are full, they pour out rain upon the earth; and whether a tree falls toward the south or toward the north, wherever the tree falls, there it lies. He who watches the wind will not sow and he who looks at the clouds will not reap. Just as you do not know the path of the wind and how bones are formed in the womb of the pregnant woman, so you do not know the activity of God who makes all things.
As much as we want to determine the future and to get what we want, to fulfill our own agendas and wishes, all things are by His will alone and for His purposes. Even when we act in wisdom and watch the signs we are limited to hoping for the results. What we do is in obedience not expecting reward but relying only on merciful grace. What reverence is there is saying "this we will do" and not follow it with "Lord willing"? With so many schemes and contrivances we go forward saying what will result when there is no guarantee at all.
Ecc. 11:6 Sow your seed in the morning and do not be idle in the evening, for you do not know whether morning or evening sowing will succeed, or whether both of them alike will be good.
How easy it is to do work and think the results are certain and that no more needs being done when complete. At times our work is done and no more is needed yet at others times there is only hope it will produce what we expected. Slackness and laziness will diminish a harvest. It is just as easy to neglect a sermon preached in the evening and place hope on only one preached in a morning. Is it a sermon preached in the morning or in the evening that reveals to the heart it's sinfulness and the need of Christ? It might be slothfulness and excuse for avoiding an opportunity then since we do not know the will of God and when His timing brings about an abundance. In diligence much is done, and in faithfulness much is produced, but in all things it is by God's own providence an increase is realised.
When we evangelise, and when a sermon is preached, are we casting our bread out on the waters or only tossing it where we want to find it? Maybe we aren't looking at God's will or providence but at our own agendas and prejudice. Is it our choice to say where a seed is planted or what we will reap from it? Often we want to save those we like, to ignore those we reject or believe worthless, to proclaim where we find satisfaction rather than go where the abundance is. Maybe we place confidence in ourselves and our intellect, supposing that those destined to be saved by God will be and already are saved so no effort is really needed to evangelise. Such is often the accusation against those that speak of election and predestination.
If we do believe in Election and Predestination of sinners to salvation, that God has chosen who He will redeem, then we must go forth to proclaim that Gospel and leave the choice to God alone. We can not choose who those are, when we pretend to do so then we only manipulate God, and those that seek to manipulate God are idolaters. Therefore, cast that Bread of Life out to every unworthy sinner having a broken and contrite heart, for it is effectual to each one who unconditionally belongs to Christ.
Luke 10:2 And He was saying to them, "The harvest is plentiful, but the laborers are few; therefore beseech the Lord of the harvest to send out laborers into His harvest.
All Scripture texts quoted from NASB(1995)
2010-08-03
The Voice of God and the Demi-idol
When we gather to worship the centrality of it is the preaching of the Word of God, without which all focus on God is lost, and at times by some it is said that the sermon preached is the Voice of God. Or as I have heard said, when we sit in that worship service it is the Heavens that open up and we are before the very throne of God hearing His voice.
The preaching of the Word is a weighty responsibility for the pastor because of that very reason. Very easily could a man slip into the position of false prophet and be quite guilty of leading the children astray. Yet the sermon is God Himself speaking to us and we are to take it that seriously.
Perhaps a hard concept to envelope our minds around.
Suppose we sat in worship and the pastor was not present that day and a sermon written by another pastor was read. This is a common occurrence when a denomination lacks enough licenced ministers. In the reading of a sermon God’s Word is still expounded and the congregation exhorted. There are times when it is a necessity for sermon to be given in that manner.
I sat in such a service recently. There before me was a man who was not the pastor and was well skilled at reading the sermon. How easily, I thought, one could attribute the words to him and not the actual writer, maybe to the point of praising him for a job well done. Indeed, perhaps there stood a man who was sinful in his life and yet spoke the Word of God. What connection did those words have with him, other than him being the orator, the content of that sermon was not his.
We see this in theatre where actors and actress take on roles that do not reflect their true selves. Yet when we watch the drama before us it is as real to us as if these persons were not acting out the imaginations of an author but were living out their very lives before us. The association and respect we may have for the characters is misplaced and not reality.
So too it is with sermons, the trap that some fall into is elevating a pastor to a position of demi-idol, believing more in their abilities to deliver a sermon than seeing God’s Word preached. And, yes, our responsibility does lie with being discerning and examining Scripture alongside with what is preached since every minister is accountable and that the Word preached is truly the Word found in Scripture. Our obligation is not just to hear the preached Word but to be studious and search the Scriptures that we may know that it is the Voice of God we hear. Every minister is but a fallible man in need of encouragement and wisdom from those around them and not an idol on a pedestal.
Many a worship has become profane because they are no longer a sacred place where God speaks to us but rather a place where personality cults exist and mere men are raised up as idols that inevitable fall to disgrace. So too, the responsibility of ministers has waned as the understanding of the sanctity of spoken word has become corrupt and replaced with a self-centredness that feeds the carnal mind.
Rom 10:13-15 For everyone, "whoever shall call on the name of the Lord will be saved." How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without preaching? And how shall they preach unless they are sent? As it is written, "How beautiful are the feet of those who preach the gospel of peace and bring glad tidings of good things!"
To be caught up with personalities and adoration for skills would be blindness. How then to react, to praise the one that read or to praise God? And so perhaps, as I listened to this man read a sermon, I did not look at him but at the one that wrote the words of that sermon and ultimately at the One that wrote the Word.
The preaching of the Word is a weighty responsibility for the pastor because of that very reason. Very easily could a man slip into the position of false prophet and be quite guilty of leading the children astray. Yet the sermon is God Himself speaking to us and we are to take it that seriously.
Perhaps a hard concept to envelope our minds around.
Suppose we sat in worship and the pastor was not present that day and a sermon written by another pastor was read. This is a common occurrence when a denomination lacks enough licenced ministers. In the reading of a sermon God’s Word is still expounded and the congregation exhorted. There are times when it is a necessity for sermon to be given in that manner.
I sat in such a service recently. There before me was a man who was not the pastor and was well skilled at reading the sermon. How easily, I thought, one could attribute the words to him and not the actual writer, maybe to the point of praising him for a job well done. Indeed, perhaps there stood a man who was sinful in his life and yet spoke the Word of God. What connection did those words have with him, other than him being the orator, the content of that sermon was not his.
We see this in theatre where actors and actress take on roles that do not reflect their true selves. Yet when we watch the drama before us it is as real to us as if these persons were not acting out the imaginations of an author but were living out their very lives before us. The association and respect we may have for the characters is misplaced and not reality.
So too it is with sermons, the trap that some fall into is elevating a pastor to a position of demi-idol, believing more in their abilities to deliver a sermon than seeing God’s Word preached. And, yes, our responsibility does lie with being discerning and examining Scripture alongside with what is preached since every minister is accountable and that the Word preached is truly the Word found in Scripture. Our obligation is not just to hear the preached Word but to be studious and search the Scriptures that we may know that it is the Voice of God we hear. Every minister is but a fallible man in need of encouragement and wisdom from those around them and not an idol on a pedestal.
Many a worship has become profane because they are no longer a sacred place where God speaks to us but rather a place where personality cults exist and mere men are raised up as idols that inevitable fall to disgrace. So too, the responsibility of ministers has waned as the understanding of the sanctity of spoken word has become corrupt and replaced with a self-centredness that feeds the carnal mind.
Rom 10:13-15 For everyone, "whoever shall call on the name of the Lord will be saved." How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without preaching? And how shall they preach unless they are sent? As it is written, "How beautiful are the feet of those who preach the gospel of peace and bring glad tidings of good things!"
To be caught up with personalities and adoration for skills would be blindness. How then to react, to praise the one that read or to praise God? And so perhaps, as I listened to this man read a sermon, I did not look at him but at the one that wrote the words of that sermon and ultimately at the One that wrote the Word.
2010-05-24
The Ponzi Church
What kind of preaching is it when so many things are promised to a person? If we are promised to have a good life, to be free from addictions, health, wealth, even heaven itself, these things sound so good. Indeed the Gospel is the promise of salvation that we look forward to. We know of the promises made to Abraham, to Israel, to Moses, to Adam, to David and the promises made to God’s people. What promises come from the pulpit must then be true to the Gospel.
Syncretism is where a two different ideas are joined together to try to bridge the two. Often we might see the religious elements of two opposed or different religions become a new religion or appear to be one of the original beliefs that existed. It would be easy to pick out if it were such things as blowing on a pair of dice and taking communion were combined so that we blew on the cup and bread to wish ourselves luck.
But how much harder is it to discern practices that are more rational appearing? Can we see parallels in general cultural practices? And isn’t often the source of syncretistic religion based on the cultural practices of a society that is introduced to new philosophies? It seems strange to say that the financial and business models would become part of religion but they are philosophies none the less. Or maybe it can be the other way around, that business reflects the prevalent ideas found in a religion.
What about Ponzi schemes, where earlier “investors” are paid off with the money collected from new “investors”. Often by word of mouth or by affinity these hucksters operate. Some of these schemes are very clever and the perpetrators of them are as skilled at hiding their tracks as they are at defrauding their hapless victims. Many times they escape detection and sometimes because of how laws are written they even escape being charged. There is nothing funny about their crimes, and whether they are caught or not, their crime is horrendous. Many times their schemes are likened to a house of cards that ultimately collapses and reveals the truth. Even at that point the charade may continue where blame is directed to those that tried to reveal the fraud or prosecute it.
How many times have ministers fallen from “grace” and been shamed publicly? How more often do their “churches” collapse and the only excuses heard are that the Devil or perhaps the government was against them? When con-artists rule the pulpit they do so to satisfy their earthly desires. It is not always money that motivates them, sometimes it is vain self glory and the lust for power. How deluded some become, and it is said “Power corrupts; absolute power corrupts absolutely”, and the delusion requires ever more to be satisfied.
When the preaching of the Gospel pure to draw in sinners to repentance is no longer enough to satisfy the yearnings of a church polity the schemes soon follow. “How do we bring people in?”, the cry goes out, “we need to bring more people to Christ!”, exclaims another as the focus shifts from the Word to an earthly concern. Now, make no mistake, it is valid to seek to bring people in and to bring them to Christ, but the problem does not lie with wanting to spread the Gospel. No, the problem is with something deeper.
There are those who go to great lengths to “save” a sinner, even feeling a personal shame if they were not successful in converting someone. Something interesting my brother once said was that most salespeople need to make a sale to feel validated or they feel like failures. Now what is that? Perhaps we might feel like failures if someone is not converted? Ah, but this is how the Ponzi Church grows, ignore the obvious signs of problems and “work together to build the church” some might say.
But when the Gospel falls from it’s place and is set aside, even slightly, in it’s place comes another attraction. Soon worship is not focused on the Gospel but on particular entertainments, the quiet and resolute heart strengthened by the Holy Spirit is ignored and instead some visible acts and evidence are demanded. Preaching Christ crucified and resurrected is trivial compared to stirring personal testimonies… or music that gladdens the senses… or amusing and gripping anecdotes… or the latest social causes and efforts. And the church grows as the deceitful heart is validated by those things.
More and greater things soon need to come. Building programs are pushed forward. Reclaiming the country (or the city) for Christ is the battle cry. We need to do this… we need to do that…maybe it is even rearranging the pews… or eliminating them altogether and putting in tables instead. Goals soon emerge, and if we are not with the program we aren’t faithful enough. And if we do this or do that then people will come. We are promised growth in our church. We may even see growth and be convinced our efforts are working.
Pulpit imposters may sound conservative, even rational and Biblical, or we may see them as political liberals because they promote a social gospel. The end of either is religious fraud, for neither is true to the Gospel of Christ. They mix sound doctrines with the leaven of the Pharisees, the works of the deceitful heart, or even with the unbelievers rationale. They sound religious. They speak with apparent authority. They prey on the gullible minds… they are con artists that often do not truly believe what they preach.
Has a man ever been drawn to God through something other than the Holy Spirit working on his heart? Has he known the promise of Christ and what are the dividends of his faith? No man needs complex and seductive reasons to believe the simple gospel and to live it. Worship is not man centred but focused on God. A church is not a social club but a gathering of people looking to God. But in the Ponzi church we might be led to believe otherwise.
Syncretism is where a two different ideas are joined together to try to bridge the two. Often we might see the religious elements of two opposed or different religions become a new religion or appear to be one of the original beliefs that existed. It would be easy to pick out if it were such things as blowing on a pair of dice and taking communion were combined so that we blew on the cup and bread to wish ourselves luck.
But how much harder is it to discern practices that are more rational appearing? Can we see parallels in general cultural practices? And isn’t often the source of syncretistic religion based on the cultural practices of a society that is introduced to new philosophies? It seems strange to say that the financial and business models would become part of religion but they are philosophies none the less. Or maybe it can be the other way around, that business reflects the prevalent ideas found in a religion.
What about Ponzi schemes, where earlier “investors” are paid off with the money collected from new “investors”. Often by word of mouth or by affinity these hucksters operate. Some of these schemes are very clever and the perpetrators of them are as skilled at hiding their tracks as they are at defrauding their hapless victims. Many times they escape detection and sometimes because of how laws are written they even escape being charged. There is nothing funny about their crimes, and whether they are caught or not, their crime is horrendous. Many times their schemes are likened to a house of cards that ultimately collapses and reveals the truth. Even at that point the charade may continue where blame is directed to those that tried to reveal the fraud or prosecute it.
How many times have ministers fallen from “grace” and been shamed publicly? How more often do their “churches” collapse and the only excuses heard are that the Devil or perhaps the government was against them? When con-artists rule the pulpit they do so to satisfy their earthly desires. It is not always money that motivates them, sometimes it is vain self glory and the lust for power. How deluded some become, and it is said “Power corrupts; absolute power corrupts absolutely”, and the delusion requires ever more to be satisfied.
When the preaching of the Gospel pure to draw in sinners to repentance is no longer enough to satisfy the yearnings of a church polity the schemes soon follow. “How do we bring people in?”, the cry goes out, “we need to bring more people to Christ!”, exclaims another as the focus shifts from the Word to an earthly concern. Now, make no mistake, it is valid to seek to bring people in and to bring them to Christ, but the problem does not lie with wanting to spread the Gospel. No, the problem is with something deeper.
There are those who go to great lengths to “save” a sinner, even feeling a personal shame if they were not successful in converting someone. Something interesting my brother once said was that most salespeople need to make a sale to feel validated or they feel like failures. Now what is that? Perhaps we might feel like failures if someone is not converted? Ah, but this is how the Ponzi Church grows, ignore the obvious signs of problems and “work together to build the church” some might say.
But when the Gospel falls from it’s place and is set aside, even slightly, in it’s place comes another attraction. Soon worship is not focused on the Gospel but on particular entertainments, the quiet and resolute heart strengthened by the Holy Spirit is ignored and instead some visible acts and evidence are demanded. Preaching Christ crucified and resurrected is trivial compared to stirring personal testimonies… or music that gladdens the senses… or amusing and gripping anecdotes… or the latest social causes and efforts. And the church grows as the deceitful heart is validated by those things.
More and greater things soon need to come. Building programs are pushed forward. Reclaiming the country (or the city) for Christ is the battle cry. We need to do this… we need to do that…maybe it is even rearranging the pews… or eliminating them altogether and putting in tables instead. Goals soon emerge, and if we are not with the program we aren’t faithful enough. And if we do this or do that then people will come. We are promised growth in our church. We may even see growth and be convinced our efforts are working.
Pulpit imposters may sound conservative, even rational and Biblical, or we may see them as political liberals because they promote a social gospel. The end of either is religious fraud, for neither is true to the Gospel of Christ. They mix sound doctrines with the leaven of the Pharisees, the works of the deceitful heart, or even with the unbelievers rationale. They sound religious. They speak with apparent authority. They prey on the gullible minds… they are con artists that often do not truly believe what they preach.
Has a man ever been drawn to God through something other than the Holy Spirit working on his heart? Has he known the promise of Christ and what are the dividends of his faith? No man needs complex and seductive reasons to believe the simple gospel and to live it. Worship is not man centred but focused on God. A church is not a social club but a gathering of people looking to God. But in the Ponzi church we might be led to believe otherwise.
2010-04-30
The Byzantine Text is a Better Text
Many criticize the Byzantine Text because of its smoothness over and against the Alexandrian Text which is not nearly as smooth in its Greek renderings. These critics claim that the smoothness is proof of an editing process to refine the language. Here is my take on that issue and a couple of other issues surrounding the textual debate...
One of the reasons the Byzantine Text reads smoother is because it was transcribed by those who knew the Greek language.
There’s evidence that some Alexandrian manuscripts were copied by scribes who weren’t well learned in the source language, but rather copied syllable by syllable or letter by letter. For instance, P66 seems to have been produced by a scribe who didn’t know Greek because of the simple mistakes that any Greek reader would have detected. P75 has similar issues pointing to a non-Greek scribe.
You don't have that issue in Byzantium since they kept the Greek language long after the Alexandrian and Western Church. The point being that Byzantium would have been better fit for having scribes who were well adept in the Greek language.
Consider that before 200 A.D. those areas that spoke Latin stopped using Greek, though Byzantium kept the language alive. Aland speaks of this fact in - K. and B. Aland, The Text of the New Testament (Grand Rapids: Eerdmans, 1981), pp. 52-53
And not only did the Byzantine Text become a predominant text, it also became a more uniformed text.
Generally speaking, as texts move further from their source in time and distance they become more and more divergent. How then could the manuscripts become more and more uniform as they moved past the 4th century, and the Byzantine Text-type began to take predominance? If it was not based on an early exemplar one would expect to find more divergence as time passed and as the regions that it was found in expanded. But we find quite the opposite. We actually find that, though time from the exemplars increased and the territories that it was found in spread, the text became more uniform. This would at least hint to an early exemplar(s) that the different regions began to go back to after the church was settled from much persecution.
Though the preservation of Scripture is “providential” and not “miraculous” in nature…none the less, it is a preservation that keeps the original language text “pure in all ages.”
We know from history that the Alexandrian Greek text was not promulgated after the Muslims took over the region those texts were found in.
Further, the Western Church did not promulgate the Greek text since Latin was its official language, and the Vulgate became its official version.
The Eastern Church was not affected by the Muslims until much later than the Alexandrian region, nor was its official language any other than Greek. Therefore, the Eastern Church was, in fact, the only Church that kept the Greek text preserved up until around the time of the Reformation.
Can't we look at this historical evidence and come to the conclusion that it was only Byzantium that kept the Greek text preserved since these other two regions neglected the Greek text in toto?
One of the reasons the Byzantine Text reads smoother is because it was transcribed by those who knew the Greek language.
There’s evidence that some Alexandrian manuscripts were copied by scribes who weren’t well learned in the source language, but rather copied syllable by syllable or letter by letter. For instance, P66 seems to have been produced by a scribe who didn’t know Greek because of the simple mistakes that any Greek reader would have detected. P75 has similar issues pointing to a non-Greek scribe.
You don't have that issue in Byzantium since they kept the Greek language long after the Alexandrian and Western Church. The point being that Byzantium would have been better fit for having scribes who were well adept in the Greek language.
Consider that before 200 A.D. those areas that spoke Latin stopped using Greek, though Byzantium kept the language alive. Aland speaks of this fact in - K. and B. Aland, The Text of the New Testament (Grand Rapids: Eerdmans, 1981), pp. 52-53
And not only did the Byzantine Text become a predominant text, it also became a more uniformed text.
Generally speaking, as texts move further from their source in time and distance they become more and more divergent. How then could the manuscripts become more and more uniform as they moved past the 4th century, and the Byzantine Text-type began to take predominance? If it was not based on an early exemplar one would expect to find more divergence as time passed and as the regions that it was found in expanded. But we find quite the opposite. We actually find that, though time from the exemplars increased and the territories that it was found in spread, the text became more uniform. This would at least hint to an early exemplar(s) that the different regions began to go back to after the church was settled from much persecution.
Though the preservation of Scripture is “providential” and not “miraculous” in nature…none the less, it is a preservation that keeps the original language text “pure in all ages.”
We know from history that the Alexandrian Greek text was not promulgated after the Muslims took over the region those texts were found in.
Further, the Western Church did not promulgate the Greek text since Latin was its official language, and the Vulgate became its official version.
The Eastern Church was not affected by the Muslims until much later than the Alexandrian region, nor was its official language any other than Greek. Therefore, the Eastern Church was, in fact, the only Church that kept the Greek text preserved up until around the time of the Reformation.
Can't we look at this historical evidence and come to the conclusion that it was only Byzantium that kept the Greek text preserved since these other two regions neglected the Greek text in toto?
2010-04-28
A Sobering Video...
Idol Worship is placing anything thing before God... Think about what you do on the Lord's Day...
Watch this one and a half minute video: Idol Worship - The Skit Guys
Watch this one and a half minute video: Idol Worship - The Skit Guys
Your brother and servant in Christ,
Joshua Morrison
Joshua Morrison
Owner/Contributor of The Reformation Underground
Student of The North American Reformed Seminary
Student of The North American Reformed Seminary
Member of The Westminster Fellowship
Clearly and Unequivocally Proclaiming What It Means To Be Reformed Christians
Clearly and Unequivocally Proclaiming What It Means To Be Reformed Christians
- C.A.R.M. - C.R.T.A. - Monergism - Theopedia - SermonAudio - Wretched Radio - Pirate Christian Radio -
2010-04-05
The Old Gray Dog Ponders. . . Why Was Jesus Resurrected?
Now on the first day of the week, very early in the morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared. But they found the stone rolled away from the tomb. Then they went in and did not find the body of the Lord Jesus. And it happened, as they were greatly perplexed about this, that behold, two men stood by them in shining garments. Then, as they were afraid and bowed their faces to the earth, they said to them, "Why do you seek the living among the dead?6 He is not here, but is risen! Remember how He spoke to you when He was still in
Luke 24: 1-7
One word of truth outweighs the whole world.
Alexander Solzhenitsyn
The bodily resurrection of Jesus Christ is one of the essential tenets of Christianity. The New Testament teaches the certainty of our Savior's literal, physical resurrection as a matter of historical fact. All four Gospels authenticate this event by offering the many witnesses of the empty tomb and Jesus' resurrection appearances. Immediately following the resurrection, in
The former account I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God.
Acts 1: 1-3
"Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know— 23 Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; 24 whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.
Act
But you denied the Holy One and the Just, and asked for a murderer to be granted to you, and killed the Prince of life, whom God raised from the dead, of which we are witnesses.
Acts 3: 14-15
Then Peter, filled with the Holy Spirit, said to them, "Rulers of the people and elders of Israel: If we this day are judged for a good deed done to a helpless man, by what means he has been made well, let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole.
Acts 4: 8-10
The God of our fathers raised up Jesus whom you murdered by hanging on a tree. Him God has exalted to His right hand to be Prince and Savior, to give repentance to
Acts 5: 30-32
If there was one person at any of these gatherings who could disprove the apostles' witness they would have done so. But neither the street crowds, nor the legal proceedings could produce one person to refute the fact that Jesus Christ had been raised from the dead.
For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures, and that He was seen by Cephas, then by the twelve. After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. After that He was seen by James, then by all the apostles. Then last of all He was seen by me also, as by one born out of due time.
I Cor. 15: 3-8
Paul considered the literal resurrection of Jesus Christ to be indisputable proof that the Gospel was true.
The Two-fold Meaning of the Resurrection
Validation of Limited, Substitutionary Atonement
Now this I say, brethren, that flesh and blood cannot inherit the
"O Death, where is your sting?
O Hades, where is your victory?"
The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.
Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.
I Cor. 15: 50-58
Jesus' resurrection demonstrated His victory over death, vindicated Him as righteous, and confirmed His divinity. The historical event led to His ascension, enthronement and present Heavenly reign. The reality of the resurrection guarantees the saints' forgiveness, justification, and eternal security.
Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.
Heb. 7: 25
Not through any merit of our own, but solely through the merit of Christ's perfect sacrifice for His sheep, every believer can know they are going to Heaven.
Let not your heart be troubled; you believe in God, believe also in Me. In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.
John 14: 1-3
Because He lives, we shall live forever!
From Judgment to Glory
Christ's resurrection moves the focus from divine judgment on the total depravity of this present age to the glorious promise of the future. Jesus rose from the grave so that He might be glorified and reign forever.
For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.
Phil 3: 20-21
Because Christ is resurrected, we have become citizens of His Heavenly kingdom.
But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.
Heb. 7: 24-25
Though sin continues to ensnare us in this life, the risen Christ makes intercession for us.
But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.
Rom.
Because of the resurrection, we do not have to face life's trials and temptations on our own. We are empowered by the Spirit who raised Jesus from the dead. To suggest that God expects us to exercise "free will" when confronted with life's challenges would be to negate the power of the Holy Spirit who dwells within us.
Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.
Rom. 6: 4
We live in newness of life even as Jesus does.
Make no mistake about it, Christ's resurrection is just as essential to our salvation as His limited, substitutionary atonement on the Cross.
So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, "The first man Adam became a living being." The last Adam became a life-giving spirit.
However, the spiritual is not first, but the natural, and afterward the spiritual. The first man was of the earth, made of dust; the second Man is the Lord from heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.
Now this I say, brethren, that flesh and blood cannot inherit the
"O Death, where is your sting?
O Hades, where is your victory?"
The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.
I Cor. 15: 42-57
It is by union with His resurrection that our mortal bodies are made imperishable and fit our eternal estate in Heaven.
Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ is not risen. And if Christ is not risen, then our preaching is empty and your faith is also empty. Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up—if in fact the dead do not rise. For if the dead do not rise, then Christ is not risen. And if Christ is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men the most pitiable.
I Cor. 15: 12-19
Without the resurrection of Jesus Christ, our faith would be in vain. We would still be dead in our sins; we would still be under God's righteous judgment; we would be still be barred from Heaven. Please, don't let anyone try to tell you that the literal, physical resurrection of Jesus Christ isn't important.
God sent His Son - they called Him Jesus,
He came to love, heal and forgive;
He lived and died to buy my pardon,
An empty grave is there to prove my Savior lives.
Because He lives I can face tomorrow,
Because He lives all fear is gone;
Because I know He holds the future
And life is worth the living just because He lives.
How sweet to hold a newborn baby
And feel the pride and joy he gives;
But greater still the calm assurance:
This child can face uncertain days because Christ lives.
Because He lives I can face tomorrow,
Because He lives all fear is gone;
Because I know He holds the future
And life is worth the living just because He lives.
And then one day I'll cross the river,
I'll fight life's final war with pain;
And then, as death gives way to victory,
I'll see the lights of glory - and I'll know He lives.
Because He lives I can face tomorrow,
Because He lives all fear is gone;
Because I know He holds the future
And life is worth the living just because He lives.
Bill Gaither
Glory be to Thee, O Heavenly Father,
who didst raise up Thy Son from the dead and made us partakers of His victory
over sin and death.
Glory be to Thee, O Christ,
who for us and our salvation has overcome death
and opened to us the gate of eternal life.
Glory be to Thee, O Holy Spirit,
who dost lead us into all truth as it is in the risen Christ.
Praise be to Thee, Father, Son, and Holy Spirit,
one God,
Who brings life and immortality to light through Thy Gospel!
In Jesus' name we pray.
Amen
Blessed are the saints who are equipped with the sound doctrines of TULIP!
The Old Gray Dog
Jim Tuckett
The Westminster Fellowship
Clearly and Unequivocally Proclaiming What It Means To Be Reformed Christians http://www.westminsterfellowship.org
2010-03-03
The Old Gray Dog Ponders: Why Was Jesus Resurrected?
Now on the first day of the week, very early in the morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared. But they found the stone rolled away from the tomb. Then they went in and did not find the body of the Lord Jesus. And it happened, as they were greatly perplexed about this, that behold, two men stood by them in shining garments. Then, as they were afraid and bowed their faces to the earth, they said to them, "Why do you seek the living among the dead?6 He is not here, but is risen! Remember how He spoke to you when He was still in
Luke 24: 1-7
One word of truth outweighs the whole world.
Alexander Solzhenitsyn
The bodily resurrection of Jesus Christ is one of the essential tenets of Christianity. The New Testament teaches the certainty of our Savior's literal, physical resurrection as a matter of historical fact. All four Gospels authenticate this event by offering the many witnesses of the empty tomb and Jesus' resurrection appearances. Immediately following the resurrection, in
The former account I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God.
Acts 1: 1-3
"Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know— 23 Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; 24 whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.
Act
But you denied the Holy One and the Just, and asked for a murderer to be granted to you, and killed the Prince of life, whom God raised from the dead, of which we are witnesses.
Acts 3: 14-15
Then Peter, filled with the Holy Spirit, said to them, "Rulers of the people and elders of Israel: If we this day are judged for a good deed done to a helpless man, by what means he has been made well, let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole.
Acts 4: 8-10
The God of our fathers raised up Jesus whom you murdered by hanging on a tree. Him God has exalted to His right hand to be Prince and Savior, to give repentance to
Acts 5: 30-32
If there was one person at any of these gatherings who could disprove the apostles' witness they would have done so. But neither the street crowds, nor the legal proceedings could produce one person to refute the fact that Jesus Christ had been raised from the dead.
For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures, and that He was seen by Cephas, then by the twelve. After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. After that He was seen by James, then by all the apostles. Then last of all He was seen by me also, as by one born out of due time.
I Cor. 15: 3-8
Paul considered the literal resurrection of Jesus Christ to be indisputable proof that the Gospel was true.
The Two-fold Meaning of the Resurrection
I. Validation of Limited, Substitutionary Atonement
Now this I say, brethren, that flesh and blood cannot inherit the
"O Death, where is your sting?
O Hades, where is your victory?"
The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.
Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.
I Cor. 15: 50-58
Jesus' resurrection demonstrated His victory over death, vindicated Him as righteous, and confirmed His divinity. The historical event led to His ascension, enthronement and present Heavenly reign. The reality of the resurrection guarantees the saints' forgiveness, justification, and eternal security.
Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.
Heb. 7: 25
Not through any merit of our own, but solely through the merit of Christ's perfect sacrifice for His sheep, every believer can know they are going to Heaven.
Let not your heart be troubled; you believe in God, believe also in Me. In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.
John 14: 1-3
Because He lives, we shall live forever!
II. From Judgment to Glory
Christ's resurrection moves the focus from divine judgment on the total depravity of this present age to the glorious promise of the future. Jesus rose from the grave so that He might be glorified and reign forever.
For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.
Phil 3: 20-21
Because Christ is resurrected, we have become citizens of His Heavenly kingdom.
But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.
Heb. 7: 24-25
Though sin continues to ensnare us in this life, the risen Christ makes intercession for us.
But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.
Rom.
Because of the resurrection, we do not have to face life's trials and temptations on our own. We are empowered by the Spirit who raised Jesus from the dead. To suggest that God expects us to exercise "free will" when confronted with life's challenges would be to negate the power of the Holy Spirit who dwells within us.
Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.
Rom. 6: 4
We live in newness of life even as Jesus does.
Make no mistake about it, Christ's resurrection is just as essential to our salvation as His limited, substitutionary atonement on the Cross.
So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, "The first man Adam became a living being." The last Adam became a life-giving spirit.
However, the spiritual is not first, but the natural, and afterward the spiritual. The first man was of the earth, made of dust; the second Man is the Lord from heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly
Now this I say, brethren, that flesh and blood cannot inherit the
"O Death, where is your sting?
O Hades, where is your victory?"
The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.
I Cor. 15: 42-57
It is by union with His resurrection that our mortal bodies are made imperishable and fit our eternal estate in Heaven.
Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ is not risen. And if Christ is not risen, then our preaching is empty and your faith is also empty. Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up—if in fact the dead do not rise. For if the dead do not rise, then Christ is not risen. And if Christ is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men the most pitiable.
I Cor. 15: 12-19
Without the resurrection of Jesus Christ, our faith would be in vain. We would still be dead in our sins; we would still be under God's righteous judgment; we would be still be barred from Heaven. Please, don't let anyone try to tell you that the literal, physical resurrection of Jesus Christ isn't important.
God sent His Son - they called Him Jesus, He came to love, heal and forgive; He lived and died to buy my pardon, An empty grave is there to prove my Savior lives.
Because He lives I can face tomorrow, Because He lives all fear is gone; Because I know He holds the future And life is worth the living just because He lives. How sweet to hold a newborn baby And feel the pride and joy he gives; But greater still the calm assurance: This child can face uncertain days because Christ lives.Because He lives I can face tomorrow, Because He lives all fear is gone; Because I know He holds the future And life is worth the living just because He lives.
And then one day I'll cross the river, I'll fight life's final war with pain; And then, as death gives way to victory, I'll see the lights of glory - and I'll know He lives.
Because He lives I can face tomorrow, Because He lives all fear is gone; Because I know He holds the future And life is worth the living just because He lives.
Bill Gaither
In Jesus' name we pray.
Amen
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