Tuesday, November 17, 2015
Friday, November 13, 2015
Truth of the Bible
The early Reformers were pioneers in fighting for the Christian fundamentals. The five solas of the Reformation represented the fundamental Christian doctrines that they saw as non-negotiable.
Following the Dark Ages, the early Reformers took up the mantle of fighting for the Christian fundamentals.
The five solas of the Reformation represented the fundamental doctrines that they saw as non-negotiable.
Sola gratia declares that salvation is by God’s grace alone in defiance of the Catholic belief in grace plus works.
Sola fide and sola Christus assert that salvation is appropriated by faith alone in Christ alone and apart from any human works (rejecting Mary as a co-redemptrix).
Soli deo gloria reminds us that everything we do should be done to the glory of God alone. Those four solas roar with exclusivity and are pillars that uphold the structure of sound doctrine. But the fifth sola is the foundation of them all.
Sola Scriptura affirms that Scripture is the exclusive authoritative source of truth. It was the Reformers’ chief battle cry against the presumptuous and artificial authority of the Roman Catholic Church. Scripture is the only revelation from God to man. It does not share its authority with the church, nor is it subject to the authority of the church.
God’s Word is the inerrant revelation of all fundamental Christian truth. But does the Bible itself identify which doctrines are fundamental? In his book Reckless Faith, John MacArthur answers with an emphatic yes: "The strongest words of condemnation in all the New Testament are aimed at false teachers who corrupt the gospel."[1] Paul pronounced damnation on anyone who rewrote the message of salvation by grace through faith in Jesus Christ:
But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so say I again now, if any man is preaching to you a gospel contrary to what you have received, he is to be accursed! (Galatians 1:8–9).
According to John MacArthur, the implication of Paul’s condemnation is clear: "Therefore the gospel message itself must be acknowledged as a primary point of fundamental doctrine."[2] That, in turn, helps us understand a key characteristic of all fundamental doctrines. As John explains:
If a doctrine is truly fundamental, it must have its origin in Scripture, not tradition, papal decrees, or some other source of authority. Paul reminded Timothy that the Scriptures are "able to make thee wise unto salvation" (2 Timothy 3:15, KJV). In other words, if a doctrine is essential for salvation, we can learn it from the Bible. The written Word of God therefore must contain all doctrine that is truly fundamental. It is able to make us "adequate, equipped for every good work" (2 Timothy 3:17). If there were necessary doctrines not revealed in Scripture, those promises would ring empty.
The psalmist wrote, "The law of the Lord is perfect, restoring the soul" (Psalm 19:7). That means Scripture is sufficient. Apart from the truths revealed to us in Scripture, there is no essential spiritual truth, no fundamental doctrine, nothing essential to soul-restoration. We do not need to look beyond the written Word of God for any essential doctrines. There is nothing necessary beyond what is recorded in God’s Word.[3]
That encapsulates sola Scriptura. Any doctrine that is antithetical or supplementary to Scripture violates the exclusivity of God’s Word. And that is the realm in which the Roman Catholic Church has operated for centuries:
The Roman Catholic Church . . . commonly threatens eternal damnation for anyone who questions the decrees of the Pope or the dogma of Church Councils. For example, Canon 1 of the seventh session of the Council of Trent pronounces anathema on anyone who says that there are more or less than the seven Sacraments established by the Council. That means if any Catholic questions the sacraments of Confirmation, Penance, or Extreme Unction—mentioned nowhere in Scripture—that person is subject to excommunication and in the Church’s eyes is worthy of eternal damnation. The Canons and Decrees of the Council of Trent are larded with similar anathemas—in effect making all the Council’s dictums fundamental doctrines. In Francis Turretin’s words, they "are impudent enough often to declare as fundamental their own hay and stubble and whatever the Romish church teaches."
But according to the Bible itself, no supposed spiritual authority outside "the sacred writings" of Scripture can give us wisdom that leads to salvation. No papal decrees, no oral tradition, no latter-day prophecy can contain truth apart from Scripture that is genuinely fundamental.[4]
In a world full of subjective opinions and claims of truth, the Bible objectively declares God’s truth. Why build our lives on false religions when God has provided a foundation of fundamental doctrine? Sola Scriptura establishes the source of all fundamental Christian truth.
Now that we know the exclusive source of truth, it raises a critical question: Is the extraction of fundamental biblical truth the exclusive domain of Bible scholars? Or has God spoken with enough clarity for the layman as well? That’s the issue we’ll address next time.
http://www.gty.org/blog/B151111
Following the Dark Ages, the early Reformers took up the mantle of fighting for the Christian fundamentals.
The five solas of the Reformation represented the fundamental doctrines that they saw as non-negotiable.
Sola fide and sola Christus assert that salvation is appropriated by faith alone in Christ alone and apart from any human works (rejecting Mary as a co-redemptrix).
Soli deo gloria reminds us that everything we do should be done to the glory of God alone. Those four solas roar with exclusivity and are pillars that uphold the structure of sound doctrine. But the fifth sola is the foundation of them all.
Sola Scriptura affirms that Scripture is the exclusive authoritative source of truth. It was the Reformers’ chief battle cry against the presumptuous and artificial authority of the Roman Catholic Church. Scripture is the only revelation from God to man. It does not share its authority with the church, nor is it subject to the authority of the church.
God’s Word is the inerrant revelation of all fundamental Christian truth. But does the Bible itself identify which doctrines are fundamental? In his book Reckless Faith, John MacArthur answers with an emphatic yes: "The strongest words of condemnation in all the New Testament are aimed at false teachers who corrupt the gospel."[1] Paul pronounced damnation on anyone who rewrote the message of salvation by grace through faith in Jesus Christ:
According to John MacArthur, the implication of Paul’s condemnation is clear: "Therefore the gospel message itself must be acknowledged as a primary point of fundamental doctrine."[2] That, in turn, helps us understand a key characteristic of all fundamental doctrines. As John explains:
The psalmist wrote, "The law of the Lord is perfect, restoring the soul" (Psalm 19:7). That means Scripture is sufficient. Apart from the truths revealed to us in Scripture, there is no essential spiritual truth, no fundamental doctrine, nothing essential to soul-restoration. We do not need to look beyond the written Word of God for any essential doctrines. There is nothing necessary beyond what is recorded in God’s Word.[3]
That encapsulates sola Scriptura. Any doctrine that is antithetical or supplementary to Scripture violates the exclusivity of God’s Word. And that is the realm in which the Roman Catholic Church has operated for centuries:
But according to the Bible itself, no supposed spiritual authority outside "the sacred writings" of Scripture can give us wisdom that leads to salvation. No papal decrees, no oral tradition, no latter-day prophecy can contain truth apart from Scripture that is genuinely fundamental.[4]
In a world full of subjective opinions and claims of truth, the Bible objectively declares God’s truth. Why build our lives on false religions when God has provided a foundation of fundamental doctrine? Sola Scriptura establishes the source of all fundamental Christian truth.
Now that we know the exclusive source of truth, it raises a critical question: Is the extraction of fundamental biblical truth the exclusive domain of Bible scholars? Or has God spoken with enough clarity for the layman as well? That’s the issue we’ll address next time.
http://www.gty.org/blog/B151111
First Peter
First Peter 3:18 The Triumphant of Jesus Christ as a Sin-Bearing Savior
Charles e Whisnant, Pastor/Teacher
Four areas in which He triumphed, Victory in the midst of difficulty.
It was a triumphant sin-bearing,
It is a triumphant sermon,
It is a triumphant salvation and
It is a triumphant supremacy.
if we are to grasp the triumph of Christ's sufferings, not only for their sake, that is the sake that we might know those great triumphant realities, but for our sake that we also may understand our triumph in Him.
1A Point One: A triumphant sin-bearing, Verse 18, "For Christ also died for sins, once for all, the just for the unjust in order that He might bring us to God."
1B Several factors of the sin bearing of Christ. it was ultimate.
The suffering of Christ was ultimate. It says this, "For Christ also died." Note that word "also." What is its implication? That Christ suffered to the point that He died. He suffered ultimately.
Its implication is this, the "also" means in addition to somebody else. Who else is he talking about? He's talking about believers. He's been talking about the fact that you will suffer for doing what is right, but keep this in mind, Christ also suffered.
In fact, the writer of Hebrews 12:4 They hadn't suffered yet unto blood.
2B His suffering was related to sins, not His own. First Peter 2:22 says, "He committed no sin." Romans 8:3, it is so used in Hebrews 10:6 and 8.
3B His triumphant sin bearing, not only did He die, not only did He die for sins, it was, thirdly, He died in a unique way. What do I mean by unique? Once. Hebrews 7:26, Hebrews 9:24 . 25 and 28
4A The suffering of Christ was comprehensive, it covered the ground completely.
The sacrifice of Christ for sin was not limited like the Old Testament. In fact, Old Testament sacrifices were limited to a certain person, a certain family, a certain nation, a certain time. Not so the sacrifice of Christ. He wrought satisfaction to God for all who would come to Him.
In John 6:37 "All that the Father gives Me shall come to Me and the ones who comes to Me I will certainly not cast out,
5B The death of Christ was vicarious, This phrase, "the just for the unjust," really sums it up.
The righteous for the unrighteous, the sinless for the sinful, that's what he's saying. Jesus Christ, without sin, took the place of sinners. Go back to First Peter 2:24 and remember what we studied there. He Himself bore our sins in His body on the cross, the sinless one in the place of the sinful. In 2 Corinthians 5:21 it says, "He made Him" that is God made Christ "who knew no sin sin," that's what the Greek says. He made the one who knew no sin sin. "He made Him sin on our behalf that we might become the righteousness of God in Him."
Hebrews 9:28 it says, "He was come and offered once to bear the sins of many."
Acts 3:14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;
6B The suffering of Christ was purposeful. It was purposeful.
6B The suffering of Christ was purposeful. It was purposeful.
It's a purpose clause and the verb "to bring us" is a technical word often used to denote introducing someone, or providing access for someone, or bringing someone into a relationship. That's what the word indicates.
It was Jesus Christ who came, He said, to show us the Father, to lead us to the presence of God. He's the only way. He's the only source of introduction.
You say, "Well how do you come to Christ to have Him introduce you to God?"
Well, you have to come with a sense of your sin, a deep desire to be forgiven and a longing to have relationship with God. That's the gospel message. The gospel message is that you're a sinner and I'm a sinner. And if we will turn from sin and come with a heart that desires to know and be reconciled to a holy God, then Jesus Christ will introduce us to God. That's His sin-bearing triumph.
Frist Peter Series
First Peter Three Eighteen Exposition Part One
Charles e Whisnant, October 28 2015
A New Slant on Suffering, Survival and Suffering, The Suffering of Christ, After the Crucifixion, The Days of Noah, Strengthened to Suffer, The Mission of Our Savior, Remembrance of our Lord's Atonement Help to Persecuted, Crucified Savior Quickened in Spirit Preaching to the Spirits, How Should we Respond to Personal Intimidation?
18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: 19 By which also he went and preached unto the spirits in prison; 20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
First Peter 3:18 FOR CHRIST ALSO DIED 3968 (suffered) FOR SINS 266 ONCE FOR ALL:
Isa 53:4-6; Romans 5:6-8; 8:3; 2 Corinthians 5:21; Galatians 1:4; 3:13; Titus 2:14; Hebrews 9:26,28)
For (3754) (hoti) means because, since. For shows us that Peter is beginning to explain why it is sometimes God's will for us to suffer for doing what is right as he has just discussed. He wants to remind them not to be surprised nor discouraged by suffering. Peter offers encouragement to his suffering readers because any suffering they might endure for Christ pales in comparison to His glorious suffering in our place, which is similar to what the writer of Hebrews said to his suffering Jewish audience...You have not yet resisted to the point of shedding blood in your striving against sin Hebrews 12:4
Died (3958) (pascho) describes in its essence what one experiences or undergoes and virtually always refers to a bad sense.
For (peri) sins - Literally reads concerning sins (see similar use in Hebrews 5:3) because the preposition peri means with regard to, with reference to, in relation to.
Sins (266) (hamartia) originally conveyed the idea of missing the mark as when hunting with a bow and arrow then missing or falling short of any goal, standard, or purpose.
Sins (266) (hamartia) originally conveyed the idea of missing the mark as when hunting with a bow and arrow then missing or falling short of any goal, standard, or purpose.
Christ suffered for doing what is right. He is our example (1Peter 2:21) and we are to follow closely in His steps. Peter emphasizes Christ's example, because Peter learned (denying Him 3x when faced with the possibility of suffering for His Name's sake) that keeping a good conscience (1Peter 3:16) and suffering even though one does what is right (1Peter 3:17 is not something which frail, sinful flesh can accomplish in its own strength but can only be accomplished in Christ's strength (filled with, controlled by, empowered by His Spirit, see Acts 1:8, 2:2ff, Ephesians 5:18).
THE JUST FOR THE UNJUST IN ORDER THAT HE MIGHT BRING US TO GOD
Just (1342)(dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just
Unjust (94) (adikos compare adikia from a = without + dÃke = justice) means falling short of the righteousness required by divine laws. In order that (2443) (hina) introduces the purpose for which the perfect Righteous One suffered and died for unrighteous sinners.
Bring us to (4317) (prosago from pros = toward, facing + ago = to go) is used of a person who brings another into the presence of a third party. describes someone’s being introduced or given access to another.
In classical Greek the noun form prosagoge refers to the one making the introduction. In ancient courts certain officials controlled access to the king. They verified someone’s right to see him and then introduced that person to the monarch. Christ now performs that function for believers. He opened the way of access to God.
・E Luke 9:41 ・EActs 16:20 ・EActs 27:27 ・E1 Peter 3:18
The meaning here is the aim of Christ's work to bring about man's reconciliation with God so that the cleansed sinner can be brought into the presence of the King by Christ, our Redeemer.
To bring us to God was Christ's mission
(Mark 10:45). (John 4:34). (John 17:4) (Matthew 27:51) Hebrews 10:19-21 Ephesians 3:12
In summary, 1 Peter 3:18 is one of the riches summaries in the Scriptures of the meaning of the Cross of Christ.
HAVING BEEN PUT TO DEATH IN THE FLESH: thanatotheis (APPMSN) men sarki: (1Peter 4:1; Daniel 9:26; Romans 4:25; 2 Corinthians 1:24; 13:4; Colossians 1:21,22)
Put to death (2289) (thanatoo) means to kill or cause to be put to death and leaves no doubt that on the Cross Jesus’ physical life ceased. The passive voice (speaks of action that comes to the subject from an outside source) indicates the total culpability of His executioners and stresses what man did to Him.
Flesh (4561) (sarx) refers to Jesus' physical body, His "flesh and blood" body.
BUT MADE ALIVE IN THE SPIRIT: : (Romans 1:4; 8:11)
Made alive (2227) (zoopoieo from zoos = alive + poieo = to make) literally means to make alive. This verb is in the passive voice which indicates that there is operation of power from an outside source, the Spirit of...
In the spirit (4151) (pneuma) is a reference to Jesus’ eternal inner person. Christ's eternal spirit has always been alive, although His earthly body was then dead; but three days later His body was resurrected in a transformed and eternal state.
John MacArthur writes that... The phrase made alive in the spirit refers to the life of Jesus' spirit--not to the Holy Spirit. There's no article in the Greek text indicates that Peter was referring to the Holy Spirit. Rather, he seems to be contrasting what happened to the flesh (or body) of Jesus with what happened to His spirit. His spirit was alive but His flesh was dead.
a third security in a hostile world, let’s call it "a place for Christ."
1 Peter 3:15 but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; (NASB: Lockman)
Sanctify (37)(hagiazo from hagios [see word study] = holy, set apart) means to set apart for God, to sanctify, to make a person or thing (in the OT altars, days, priests, etc were set apart) the opposite of koinos, which means profane or common. Sanctify is translated "Hallowed," with reference to the Name of God the Father in the Lord’s Prayer...
Hallowed (hagiazo) be Thy Name (Mt 8:9-)
Christ (5547) (Christos from chrio = to rub or anoint, consecrate to an office) refers to the Anointed One and thus is a title of the Messiah, the divine One (fully God) the Jews were looking for and of Whom the OT bore prophetic witness.
In the Gospels "the Christ" is not a personal name but an official designation for the expected Messiah (Mt 2:4, Lk 3:15). As by faith the human Jesus was recognized and accepted as the personal Messiah, the definite article ("the") was dropped and the designation "Christ" came to be used as a personal name. The name "Christ" speaks of His Messianic dignity and emphasizes that He is the fulfillment of the Old Testament promises concerning the coming Messiah.
Lord (kurios from kúros = might, power in turn from kuróo = give authority, confirm) describes One who has absolute ownership. Kurios describes the One who has sovereign power and authority. Kurios also conveys the idea of master. Thus, the second Person of the Trinity was to be Lord and Master of their lives. He was to be their resource and defender when persecution came.
In you heart - Not just in your head (although you do indeed need to read and intellectually "imbibe" the truth that Jesus is Lord), but also in the "control center", the center of your being, your heart.
Heart (2588) (kardia) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will.
MacArthur commenting on kardia writes that..."While we often relate heart to the emotions (e.g., "He has a broken heart"), the Bible relates it primarily to the intellect (e.g., "Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders," Matt 15:19). That’s why you must "watch over your heart with all diligence" (Pr 4:23).
Now, let me sum up my exposition. The fruits of the sanctified life are to be found in the tender graces and in commanding virtues, in compassion, sensitive and humbleminded (1Pe 3:8), and in moral and spiritual enthusiasm which is perfectly devoid of fear. Now, do you not think that where these soft compassions flow and these sterner virtues dwell—river and rock—a man will be able to "give answer to every man that asketh a reason concerning the hope that is in him"? [1Peter 3:15]
ALWAYS...READY: hetoimoi aei (always) pros apologian panti to aitounti (PAP) humas logon peri tes en humin elpidos: (Ps 119:46; Jer 26:12, 13, 14, 15, 16; Da 3:16, 17, 18; Am 7:14, 15, 16, 17; Mt 10:18, 19, 20; Lk 21:14,15; Acts 4:8, 9, 10, 11, 12; 5:29, 30, 31; 21:39,40; 22:1,2, 3, 4, 5; Col 4:6; 2Ti 2:25)
Always...ready (2092) (hetoimos) means in a state of preparedness or readiness. It means to be prepared mentally or physically for some experience or action. You should know what you believe, why you believe it, and you should be ready, willing and able to explain what you believe to someone else. You are to be ready at a moment’s notice to explain what you believe.
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