Thursday, February 25, 2016
Dominion Theology
Dominion Theology
From Dr. Gary Gilley
There is a movement about that is casting a long shadow for its size. It is known by different handles such as reconstructionism, kingdom theology, theonomy, and dominion theology, and it is a curious blend of Reformed/Calvinist theology and Charismatic influence. While there are relatively few who would call themselves reconstructionists, a number of the movement's ideas have infiltrated the thinking and actions of many believers, often without them knowing it. The movement is led by such theologians as Rousas J. Rusdoony; Gary North; Ray Sutton; Greg Bahnsen; David Chiltion, and by Charismatic leaders such as Earl Paulk. But their ideas are often reflected by non-reconstructionists such as Pat Robertson, John Whitehead, Franky Schaeffer, and even Jerry Falwell.
A DEFINITION
Dominion theology (the belief-system behind the reconstructionist movement) teaches that through the coming of Christ the believer has dominion over every area of life. We are now in the Kingdom of God (note the similar view of the Kingdom that the Vineyard movement takes, as well as the plethora of Christian songs being written implying that we are in the Kingdom at the present time) and as a result we should be reigning with Christ over the earth as Rev 5:10 says. The question is when will we reign. If the Kingdom is on earth now then we should have dominion now! Right? Don't many of us proclaim this thought when we sing the popular Charismatic song "Majesty" which invites us to, "Come glorify Christ Jesus, the King," after all, "Kingdom authority flows from His throne unto His own." With this authority from the King we are to reclaim the earth for Christ, not just spiritually, but socially, economically (it is no accident that one of the reconstructionist's organizations is called, The Institute for Christian Economics) and politically. The dominion of the earth is accomplished not only through prayer and evangelism, but through the political process, and social reformation. Christ will not return to earth until the church has accomplished this task.
THE DOCTRINES
More specifically, what does Dominion Theology teach? Here are the highlights:
The OT Law is our rule of life for today. Although DT teaches that keeping of the Law is not a condition for salvation, it is a condition for sanctification.
In addition, the OT Law is to govern over society as well. Since we are called to subdue the earth (Gen 1:28), God's Law should rule (or dominate) all aspects of society. This view is known as theonomy (or God's law), and is described by Greg Bahnsen as, "The Christian is obligated to keep the whole law of God as a pattern for sanctification and that this law is to be enforced by the civil magistrate" (Theonomy p34). This would mean that Christians would be obligated to keep the whole OT Law except in a case in which the NT explicitly cancels a command, such as the sacrificial system.
A central piece of DT is its belief in covenant theology. As a result it makes no distinction between the church and Israel. However DT goes beyond traditional covenant theology and teaches that the church is to be governed by the same laws, is subject to the same curses, and is promised the same blessings as Israel.
DT teaches a high level of social and political activism. If the Kingdom of God is to gradually take dominion over the earth, it only makes sense that Christians should be attempting to change society through the changing of laws and through social action.
Followers of DT, like many Charismatics, especially the Latter Rain movement, looks for a great end time revival in which the masses will turn to Christ. As a result DT does not believe in the rapture. The world should be, and is becoming, a better place through the efforts of Christians.
As with many others who follow the teachings of George Ladd, DT believes that we are in the Kingdom age, but the Kingdom in another sense is yet to come. We are in the Kingdom, and have Kingdom authority, but on the other hand, we are ushering in the Kingdom through our efforts. "The Kingdom is now, but not yet," is a popular slogan.
DT is postmillennial. It is believed that as a result of the reconstruction of society by Biblical principles that the final aspect of the Kingdom of God will be established on earth. Christ cannot return until a certain amount of dominion is achieved by the church. It is believed that the curse will slowly be removed as the world is won over. Even disease and death will be all but eliminated before Christ returns to the earth.
DT is preterist in its interpretation of prophecy. This means that they teach that virtually all prophecies which most Christians believe are still future, have in fact been fulfilled already, mainly between the years A.D. 30 and 70. In David Chilton's book, Days of Vengeance he says that the book of Revelation , "Is not about the Second Coming of Christ. It is about the destruction of Israel and Christ's victory over His enemies" (during the first century) (p43).
DT uses an allegorical hermeneutic, especially in reference to prophecy. So we find that the Great Tribulation took place at the fall of Israel in A.D. 70; the Antichrist refers to the apostasy of the Church prior to the fall of Jerusalem; the Beast of Revelation was Nero and the Roman Empire, etc.
AN EVALUATION
Space does not permit a detailed critique of DT (see Dominion Theology: Blessing or Curse? by Thomas Ice and H. Wayne House if deeper study is desired). However, we would like to comment on the most important distinctive of DT — its belief in theonomy. DT teaches that Christians are under the Law as a way of life, and are obligated to ultimately bring the world under that Law. This concept is based on several passages. First, Gen 1:28 commands Adam to subdue the earth. Adam lost his ability to do so to Satan as a result of sin. The church should now be in the process of reclaiming from the devil what Adam lost. You will note a hint of the Spiritual Warfare movement here (see our paper Vol I #6-8). Secondly, the Great Commission (Matt 28:19-20) commands the the followers of Christ to disciple all nations, which we are told, goes beyond personal salvation and sanctification to the reformation of society.
Finally, Matt 5:17-19 is the passage upon which the system hinges. DT claims that the word "fulfill" actually means "confirm." Thus Christ did not in any sense fulfill, or complete, or do away with the Law, rather he confirmed it as our rule of life today. It should be mentioned at this point that the normal and best translation of plerosai is "fulfill" not "confirm." Besides this however, we have the weight of the NT teaching concerning the Law. The epistles clearly teach that believers are no longer under the Law of Moses (Rom 6:14; 7:6; 8:2-4; Gal 3:24,25; 5:18) having been set free from that bondage to serve under grace and the law of Christ (Gal 6:2).
And besides, if the Christian is still under Law why do we not keep the OT ceremonial laws? DT's answer is that the Law was divided into three sections: civil, moral and ceremonial. The ceremonial law, it is claimed, has been fulfilled by Christ and is no longer incumbent upon the believer, but not so the moral and civil parts of the law. Therefore, we are to live under the moral law and seek to establish, in our society, the civil system of OT Israel. The problem with this view is that nowhere in the Bible is the Law broken into these three sections, this is something invented by men. Whenever the Law is mentioned the Scriptures are speaking of the whole Law as a unit. The Jews were as obligated to keep the sacrificial system and commandments concerning food and dress (ceremonial law) as they were the Ten Commandments (moral law). If the NT says that Christ fulfilled the Law, and that as Christians we are no longer under the Law, it means the whole Law. Church age saints are no longer obligated to any aspect of the OT Law. No one has the right to arbitrarily claim that we have been set free from some of the Law (the parts we don't like) but that the rest of the Law is obligatory. Either the believer has been released from the whole Law (Rom 7:4,6) or none of it. As Thomas Ice reminds us, "The Law of Moses was given to a specific people (Israel), to be followed in a specific location (the land of Israel), to deal with their specific situation. Therefore, the Law cannot simply be obeyed today by the Church, as was expected of Israel when it was given to that nation" (Biblical Perspectives Vol II #6). On the positive side Ice comments, "Paul teaches in Galatians 3 and 4 that Christ has set us free from the bondage of the Law, not so that we can be lawless as the Reconstructionists insist, instead, so that we can walk in the newness of the motivation of the Holy Spirit" (Ibid p2).
APPLICATION
What negative effects are the teachings of DT having on evangelical Christianity today. We would mention several:
Reconstructionists teach that the mission of the church goes beyond the spiritual transformation of individuals to a mandate to change society. For Christ to be pleased with Christians they must become political and social activists. We must change the laws of the land, gear up to elect Christians to office, and generally seek to take dominion over our world and bring it under the Law of Moses. We see the influence of this thinking even in those who may know little about DT: James Dobson, Larry Burkett, The Christian Coalition, Pat Robertson, Promise Keepers, Charles Colson and the Evangelicals and Catholics Together document, Operation Rescue, are but a few of the evidences that reconstructionist thinking is beginning to dominate the evangelical world.
Motivation for godly living, based upon the blessed hope: the return of Christ (Titus 2:16), is replaced with the task of restructuring society. This is a task that may take thousands of years, even by the DT's own admission.
If we are in the Kingdom of God now then the Charismatics are right to teach that health and prosperity is the right of believers today. This is why "Reconstruction" Calvinists and "Kingdom Now" Charismatics have formed at least a loose unity — they both have the same world view. They are not looking for Christ to return and set up His Kingdom, they are attempting to set it up for Him.
Wednesday, February 24, 2016
Apostasy in the Christian church
Apostasy in the Christian church
by Matt Slick
"Let no one in any way deceive you, for it [Jesus' return] will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction," (2 Thess. 2:3, NASB).
Apostasy means to fall away from the truth. Therefore, an apostate is someone who has once believed and then rejected the truth of God. Apostasy is a rebellion against God because it is a rebellion against truth. In the Old Testament, God warned the Jewish people about their idolatry and their lack of trust in Him. In the New Testament, the epistles warn us about not falling away from the truth. Apostasy is a very real and dangerous threat.
The verse at the top of the page tells us that there will be an apostasy that is associated with the appearance of the Antichrist. Most Christians are looking for the arrival of the Antichrist, but very few are looking for "the apostasy" that must come first. The arrival of the Antichrist cannot occur until sufficient apostasy has happened in the world. The Antichrist, who is the ultimate of liars, cannot abide in a world where the truth of God's Word is taught. This is why the Bible says that the apostasy will come first and then the Antichrist will be revealed.
Therefore, we must, as Christians, ask this question, "Is there an apostasy occurring in the Christian church today?" Some would say no and others yes. But, as we look for the arrival of the Antichrist, should we not also be looking for the arrival of apostasy? And where else should we first look but in our own house for the Bible tells us that judgment will begin in the house of the Lord (1 Peter 4:17).
If there is indeed an apostasy occurring in the Christian Church, we would not know it unless we first examined the Bible closely and then compared the present-day Church to the Word of God. It is only after a standard of truth is established that we would then have a measuring rod by which apostasy can be detected. Therefore, I propose the following list of Biblical truths as a sample of essential Christian and non-essential doctrines by which we might compare other teachings and phenomena. Note this is not absolute, and the nuances of several topics can be debated since not all will agree with the categorization of all points. Still, we need to use the Bible as our standard, and it gives us plenty of information by which we can know what the truth really is.
Primary Essentials (Nature and work of Christ)--Cannot deny and be Christian since they are explicitly stated as required in Scripture.
Jesus is both God and man (John 1:1, 14, 8:24, Col. 2:9, 1 John 4:1-4).
Jesus rose from the dead physically (John 2:19-21).
Salvation is by grace through faith (Rom. 5:1, Eph. 2:8-9, Gal. 5:1-5).
The gospel is the death, burial, and resurrection of Jesus (1 Cor. 15:1-4, Gal. 1:8-9).
There is only one God (Exodus 20:1-3, Isaiah 43:10, 44:6, 8)
Secondary Essentials--(Nature of God) Cannot deny and be Christian.
God exists as a Trinity of persons: Father, Son, and Holy Spirit. (See Trinity)
Virgin Birth of Jesus--relates to incarnation of Christ as God and man.
Primary Non-Essentials (Bible, Church ordinances, and practice)--Denial does not void salvation yet principles are clearly taught in Scripture. Denial suggests apostasy.
Male eldership and pastorate (1 Tim. 2:12-13, 3:15, Titus 1:5-7).
Fidelity in marriage in heterosexual relationships (1 Cor. 6:9).
The condemnation of homosexuality (Rom. 1:26-27).
Inerrancy of Scripture (2 Tim. 3:16).
Secondary Non-Essentials--does not affect one's salvation relationship with God. Debated within Christianity. Denial or acceptance does not suggest apostasy.
Baptism for adults or infants.
Predestination, election, and free will.
Communion every week, monthly, or quarterly, etc.
Saturday or Sunday Worship.
Worship with or without instruments, traditional or contemporary.
Pre-tribulation rapture, mid-tribulation rapture, post-tribulation rapture.
Premillennialism, amillennialism, and postmillennialism.
Continuation or cessation of the charismatic gifts.
Etc.
Of course, the non-essentials are debatable (which unfortunately leads to denominational fragmentation). But by way of explanation, the Primary Essentials are those doctrines that the Bible states if they are denied, damnation follows. I have written on this in Essential Doctrines. For brevity, the Bible states that if you deny Jesus is God, you are dead in your sins (John 8:24, 58, cf. Exodus 3:14), if you deny Jesus' physical resurrection, your faith is in vain (1 Cor. 15:14, cf. John 2:19-21), if you add works to salvation, you are not in Christ (Gal. 3:1-3, 5:1-4) and that if you preach a gospel contrary to what the apostles preached, you are accursed (Gal. 1:8-9, cf. 1 Cor. 15:1-4). Therefore, to deny any of these doctrines, according to Scripture, is to be outside the camp of Christ and invited eternal damnation. This would obviously be apostasy.
The Secondary Essentials are essentials that further clarify orthodoxy, but there is no explicitly Scriptural statement regarding each (that I am aware of) which states that denying them results in damnation the way the Primary Essentials do. The Secondary Essentials deal primarily with the nature of God. The fact that there is one God who is a Trinity is clearly essential to Christian orthodoxy, but there is no Scriptural statement stating that to believe in the Trinity is necessary for salvation. However, that does not mean that denial of the Trinity is acceptable. A person can be saved without knowing about the Trinity. But, since the Trinity is a Biblical truth and the believer is indwelt by the Holy Spirit who bears witness of truth, a true Christian will not openly denounce the Trinity once he has been taught it from Scripture. So, it could be said that the Secondary Essentials are essentials to the faith as well as the Primary Essentials are.
The Primary Non-Essentials are Biblical teachings that if denied do not affect one's salvation. But, because the Bible teaches them, denying them is a sign of apostasy. The Secondary Non-Essentials do not affect one's position with God, nor do they affirm or deny Biblical teaching since they are debatable. Having differing beliefs in these is not a sign of apostasy--just differences of opinion. Again, I am aware that the categorization of the non-essentials is debatable, but I must draw the line somewhere. Sadly, it is in Secondary non-essential doctrines that most denominational fragmentation occurs. This is a sad display that most division occurs over that which is least important. Furthermore, I believe that it is in the area of the Non-Essentials that apostasy can first be detected.
2 Thessalonians 2
As quoted above, there is a prophecy in 2 Thessalonians about a coming apostasy that is associated with the disclosure of the anti-Christ.
"Let no one in any way deceive you, for it [Jesus' return] will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction," (2 Thess. 2:3, NASB).
Have you been looking for the coming of the anti-Christ? Are you waiting for him to pop up on the world scene? If you are, are you also looking for the related apostasy? Most Christians are looking for the anti-Christ but are not looking for signs of apostasy.
The Bible is God's Word, and it tells us what is right and wrong. To the degree that anyone disagrees with the truths of God's Word, to that same degree they are falling away from it. What, then, might be some of the signs of apostasy? I've compiled a representative list of issues. You may or may not agree with all of these, but I provide them as food for thought.
Denial of basic Christian doctrines such as the Trinity, the deity of Christ, the deity of the Holy Spirit, salvation by grace, and moral absolutes as found in the Bible.
God's Word is true. Deviation from the basics of its truth is surely apostasy.
Countless denominational divisions that contradict John 13:35 and 1 Cor. 1:10.
Of course, there are bound to be divisions in the body of Christ and differences of opinions are permitted (Rom. 14:1-12). But, the amount of divisions in the Church is ridiculous and contrary to Col. 3:14.
Ordination of homosexuals.
Homosexuality is clearly condemned in God's Word (Lev. 18:22, 1 Cor. 6:9). To ordain homosexuals into ministry is clearly contrary to Biblical truth and clearly apostasy.
Women elders and pastors.
Whether people like it or not in this politically correct environment, the Bible does not support women as elders or as pastors (1 Tim. 2:12-14, 3:2, Titus 1:5-7). Men are called to be leaders in the church. The fact that women elders and pastors exist is a sign that men are not doing their God-given job.
Also, if you believe in women pastors and elders, do not dismiss this article. You must always examine yourself to see if what you believe is Biblical.
Not preaching the gospel per 1 Cor. 15:1-4.
The gospel is the death, burial, and resurrection of Jesus for our sins. It is not a message of convenience or embarrassment. Do not be ashamed of the gospel (Rom. 1:16).
Using the Lord's name in vain, something a surprising number of Christians do.
God's name and title are to be used only by Christians in a reverent and respectful manner and never in casual exclamation. Just because the sinners do it, does not mean it is okay for the Christians.
Not sending out or failing to support missionaries (or cutting back unnecessarily) in violation of Matt. 28:18-20.
Carrying out the Great Commission is the command of Jesus. Any church that is able to support missionary work and does not is in direct violation of Christ's command in the Great Commission.
Marketing and merchandising.
Those in ministry should make a living from their labor. Churches should seek to spread the gospel best they can and selling things to do it is acceptable. But, how many trinkets and bobbles are offered in the name of Christ that do not honor God but are merely for the purpose of financial gain? Is the duty of the church business or the gospel? Remember how Jesus cleansed the temple?
Pastors who are more concerned with growing a church than preaching the truth.
Whoever and wherever they are, they need to repent. Pastors must stand on the truth of God's Word even if it costs them financially and materially.
Pastors who don't pray and seek God's face.
Of course, this should be rare. But, any pastor who does not seek God's face in humility is seeking to do a job, not a ministry, under his own power.
Pastors who cave in to pressures from the church in contradiction to the Word of God.
Any pastor who does this should repent now or step down from the pulpit. Pastors are to stand upon and for God's Word, no matter what the obstacles or the cost.
Pastors who fail to equip their congregations according to God's Word.
Pastors are called to equip the Christian for the work of the ministry in all aspects of life (Eph. 4:11): apologetics, evangelism, missionary work, prayer, service, love, etc. Far too many congregations are not being equipped with even the basics of Christianity and are instead being taught political correctness.
Pastors who don't teach damnation.
We are not saying that you must preach fire and brimstone all the time. But the fact is the gospel that offends no one is not the gospel of the Bible. The truth of the gospel is that people will face damnation. This is part of the Christian message, and it should be part of Christian preaching.
Christians gathering teachers to themselves to make them feel good.
Is comfort or truth the primary objective for the Christians? Are we divine in nature or sinners saved by grace? Do we deserve to be saved, or are we saved by God's free choice? Christians who want merely to be entertained and comforted from the pulpit are still children. They should be challenged to grow and take risks.
Evolution
Denominations that either adopt evolutionary principles or refuse to take a stand on evolution.
Apostasy is all around us in varying degrees. As Christians, we need to be very sure that we are clinging to the truth of God's Word and resisting the inclusion of liberalism, moral relativism, and the oncoming secularism that is all around us. We need to stand on the Word of God and never be ashamed of the truth of the Gospel:
"For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek," (Rom. 1:16).
Tuesday, February 23, 2016
Jabez an Example of a Faithful Servant
Jabez an Example of a Faithful Servant
— by Dr. David L. Cooper
Jabez, a faithful servant of the Lord in ancient Israel, had the right conception concerning God and his relation to Him. He realized that the Lord was all powerful and that all things are in His hands. Furthermore, he realized that it is in God that we live and move and have our continual being. With such a conception of the Lord, and with an unswerving faith in the Almighty's interest in human lives, he thus fervently prayed what I consider one of the greatest petitions in the Scriptures.
The first thing which Jabez requested was, “Oh that thou wouldest bless me indeed.” This man knew how to put first things first. He therefore invoked the Lord's special blessings upon himself in order that he might be used of God in being a blessing in his day and generation. This conception is in perfect accord with the instructions of the Lord Jesus Christ who said, “But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you” (Matthew 6:33). One is wasting breath if one asks God to do things for oneself while at the same time one has never personally sought the Lord. God has provided all things for those who have accepted Jesus Christ as Lord, Saviour, and Master. Paul declared that Jehovah “hath blessed us with every spiritual blessing in the heavenly places in Christ” (Ephesians 1:3).
And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my border, and that thy hand might be with me, and that thou wouldest keep me from evil, that it be not to my sorrow! And God granted him that which he requested.” (I Chronicles 4:10)
All too many of us have poor spiritual sight. We seem to be unable to recognize His abounding blessings already granted to us and insist upon His doing that which He has already done. We would do well to take heed to the admonition contained in the well known song, “Count Your Blessings.” The special thought in this to which I wish to call your attention is that contained in the lines,
When you are discouraged, thinking all is lost,
Count your many blessings, name them one by one,
And it will surprise you what the Lord hath done.”
Although He has showered His blessings upon us, it is obvious that we stand in need of additional blessings every day to meet new situations that constantly arise. In view of this fact, let us pray as this ancient servant of God did, “Oh that thou wouldest bless me indeed!”
The second request of his petition is, “and enlarge my border.” This is an appropriate petition for one to make when one has already occupied the field or territory which the Lord has committed to him. Someone has aptly said, “Get your tools ready and God will supply the work.” The first thing for a person who wishes to be in the center of God's holy, directive will, to do is to get ready the tools which God has entrusted to him. Then the Lord will supply the work. Of course, you must realize that this statement is not to be taken literally. The tools referred to are the mental abilities and the spiritual equipment with which God has endowed us. To each individual He has given certain talents and capabilities. He expects each one of us to develop them in order that we might use them in His service.
Men will not entrust responsible positions with their duties into the hands of those who are not prepared to function in such capacities. To make clear what I mean, may I call attention, for instance, to the fact that one who wishes to become the pilot of an airplane must be first examined thoroughly, physically and otherwise, to determine whether or not he may become a trained and efficient pilot. When it is learned that he does possess the qualifications, he must take thorough and intensive training with various types of machines, especially with those which he hopes to manipulate. The same principle applies in the spiritual realm. The Lord, through the Apostle Paul, gave instructions that responsible positions in the kingdom of God should not be entrusted to novices. Men must first prove themselves capable and trustworthy before they are placed in positions of authority and responsibility.
The late W. E. Blackstone is a fine illustration of this principle. When he was a man in the prime of life he exclaimed, “Oh that God would give me a million dollars! I would use every penny for the evangelization of the world!” The Lord knew that he was, by training and experience, competent to administer such enormous funds, He also knew that this man could be entrusted with such wealth. He therefore providentially placed in his hands five million dollars for evangelization purposes. Mr. Blackstone was faithful as a trustee of this fund and myriads of souls will be in glory because this man prayed, as Jabez did, “Enlarge my borders.” A person should be satisfied and contented with what God gives him. Hence there should be no grumbling about his condition or lot in life. Let him be faithful in the position or field in which the Lord has placed him. At the same time it is in perfect harmony with the Scriptures for him to aspire to move out into a larger field of service where he can accomplish more good in the Master's cause. But let such a one be certain that the motive is not one of selfish ambition but rather a sincere desire to help his fellowmen and to glorify God.
The third request in this petition of Jabez's is, “that thy hand might be with me.” The hand of the Lord here stands for God's presence and power. It is quite evident from this petition that Jabez felt certain of the Lord's granting his request to move into a larger sphere of activity. He therefore realized that he could meet the additional responsibilities only by the presence and aid of the Lord. This principle is so very beautifully expressed in the Lord's words to Joshua:
There will not any man be able to stand before thee all the days of thy life; as I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee. 6 Be strong and of good courage; for thou shalt cause this people to inherit the land which I sware unto their fathers to give them. 7 Only be strong and very courageous, to observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest. 8 This book of the law shall not depart out of thy mouth, but thou shalt meditate thereon day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Have not I commanded thee? Be strong and of good courage; be not affrighted, neither be thou dismayed: for Jehovah thy God is with thee whithersoever thou goest.” (Joshuah 1:5-9)
Here again I cannot refrain from giving you the beautiful sentiments of Gideon on this point, which are found in the following quotation:
And the angel of Jehovah came, and sat under the oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon was beating out wheat in the winepress, to hide it from the Midianites. 12 And the angel of Jehovah appeared unto him, and said unto him, Jehovah is with thee, thou mighty man of valor. 13 And Gideon said unto him, Oh, my lord, if Jehovah is with us, why then is all this befallen us? and where are all his wondrous works which our fathers told us of, saying, Did not Jehovah bring us up from Egypt? but now Jehovah hath cast us off, and delivered us into the hand of Midian. 14 And Jehovah looked upon him and said, Go in this thy might, and save Israel from the hand of Midian: have not I sent thee? 15 And he said unto him, Oh, Lord, wherewith shall I save Israel? behold, my family is the poorest in Manasseh, and I am the least in my father's house. 16 And Jehovah said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. 17 And he said unto him, If now I have found favor in thy sight, then show me a sign that it is thou that talkest with me. 18 Depart not hence, I pray thee, until I come Unto thee, and bring forth my present, and lay it before thee. And he said, I will tarry until thou come again.” (Judges 6:11-18)
The last request in this petition was, “... and that thou wouldest keep me from evil, that it be not to my sorrow!” God alone can keep one from evil. No doubt in this connection there will come to the mind of almost everyone of my readers the sentence in the prayer which our Lord taught His disciples which reads: “And bring us not into temptation, but deliver us from the evil one.” The devil is too tricky for man and will outwit him every time if he attempts to face him in his own strength. It is of the utmost importance that we pray for the Lord to keep us from all evil. My friends, let us, in the spirit of Jabez, pray daily for the Lord's special blessings and guidance in all things.
O Thou, who hast at thy command
The hearts of all men in thy hand,
Our wayward, erring hearts incline
To have no other will but thine.
Our wishes, our desires, control;
Mold every purpose of the soul;
O'er all may we victorious prove
That stands between us and thy love.
Thrice blest will all our blessings be,
When we can look through them to thee
When each glad heart its tribute pays
Of love, and gratitude, and praise.
And while we to thy glory live,
May we to thee all glory give,
Until the final summons come,
That calls thy willing servants home.
One Year is Gone
The year is gone, beyond recall,
With all its hopes and fears,
With all its bright and gladdening smiles,
With all its mourners' tears;
Thy thankful people praise thee, Lord
For countless gifts received;
And pray for grace to keep the faith
Which saints of old believed.
To thee we come, O gracious Lord,
The newborn year to bless;
Defend our land from pestilence;
Give peace and plenteousness;
Forgive this nation's many sins;
The growth of vice restrain;
And help us all with sin to strive,
And crowns of life to gain.
From evil deeds that stain the past
We now desire to flee;
And pray that future years may all
Be spent, good Lord, for thee.
O Father, let thy watchful eye
Still look on us in love,
That we may praise thee, year by year,
With angel hosts above.”
Monday, February 22, 2016
Securities Against a Hostile World
Securities Against a Hostile World
1 Peter 3:13-17
Will you open your Bible to 1 Peter chapter 3? Our text for tonight is verses 13 through 16, 1 Peter 3:13 through 16. Let me read these verses to you as we come to a new passage in our study. “And who is there to harm you if you prove zealous for what is good? But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation and do not be troubled. 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. And keep a good conscience so that in the thing in which you are slandered those who revile your good behavior in Christ may be put to shame, for it is better if God should will it so that you suffer for doing what is right rather than for doing what is wrong. The title of this particular paragraph we could make: “The Christian’s Securities in a Hostile World. The Christian’s Securities in a Hostile World.”
Now, just a little bit of background so we understand what it is that Peter is saying here. Remember now, the beloved apostle Peter has been giving some clear, some crucial, essential instructions to the believers about living in a hostile world. They, in fact, to whom he wrote this letter were undergoing persecution and great difficulty. They were under heavy trials of being rejected by the society they were in, so severely rejected that they were experiencing on some occasions hostile persecution. As he writes to them he wants to give them a perspective on this persecution and how to deal with it. It has really taken him all this time, up until chapter 3 verse 13, to get to his main theme. In fact, in some sense, everything preliminary to this 13th verse of chapter 3 is somewhat preparatory, or introductory. He began, you’ll remember, by identifying Christians as the chosen of God, redeemed by Jesus Christ, and then set apart to holy living in the midst of an unholy society. In fact, that is the theme from chapter 1:1 through chapter 2 verse 10. That whole section basically identifies believers. They start out in chapter 1 verse 1 as the chosen. By the time you come to chapter 2 and verse 10, he is saying, verse 9 rather, he is saying you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light.
So, he has been through chapter 1 and chapter 2 verse 9 and 10 identifying the believer as the chosen of God, redeemed by Jesus Christ, set apart to holy living in the midst of an unholy society, for the purpose of reaching that society with the saving gospel. Then, starting in chapter 2 and verse 11, he begins to discuss the relationships that Christians must have in that society. He identifies Christians in verse 11 as aliens and strangers. We are foreigners. We are pilgrims. We are, if you will, other worldly. We are only temporary in this world. We are not the permanent residents or permanent citizens here. And so, we have the very difficult task of being in the world but not of the world, of being the chosen of God, redeemed by Jesus Christ, set apart for holy living with the purpose of evangelizing our society, and realizing at the same time that we don’t really belong in this society. We have, then, the very difficult task of reaching a threatening world with the gospel of saving grace. We are to so live, says chapter 2 verse 12, that because of our living, people might come to salvation and thus glorify God in the day of visitation. The day when they face the Lord will be the day they glorify the Lord because they have been redeemed through the instrumentality of the preaching of the gospel by faithful Christians.
So, in chapter 2 verse 13, the apostle begins then to describe all the human relationships that are essential for us as we attempt to reach this world for Christ. He talks about our relationship to government. He talks about our relationship to authority. He talks about our relationship to our employer. In chapter 3 verse 1, he talks about our relationship to our marital partner, husband to wife, wife to husband. And all the way through that whole section, everything is evangelistic. How we are to live as citizens under the government with an evangelistic goal in mind, how we are to live as employees under an employer with evangelistic purpose in mind, and how we are to live as a Christian married to an unbeliever with an evangelistic purpose in mind. Then, coming down to verses 8 to 12 he talks about the general attitude with which we live in the world which touches everyone that we meet.
So, as I said, up until now he has really been sort of laying a foundation: this is who you are, and here is how you are to act in the midst of a hostile society. Now, he is going to say: given that you live this way in a hostile society, here are your securities when that society comes against you. Here is the purpose reached, to arm the elect with the right attitude as they face the hostile world, how we are to trust in the power of righteousness, to triumph over hostility and to triumph over suffering. He wants us to have in spite of the fact that we are strangers and aliens, and in spite of the fact that we are treated with hostility and persecution, he wants us to have cause for confident joy rather than alarm or anxiety.
Now, in Peter’s time this, of course, was different in some ways than it is in our time. There was direct hostility and some direct persecution against the people of God. There is still that in some parts of the world, though in our own nation it is not as overt and aggressive as it might be in some other places, at least not officially. I believe there is a mounting hostility toward Christianity. In fact, there is an escalating hostility toward Christianity among the general populous. You can see it in a number of ways. I was handed this little catalog. It’s one of those kind of catalogs that you get in the mail. if you ever get one of them, pretty soon you get all of them. It’s called “Casual Living USA,” it’s a catalog of distinctive gifts and it has bird feeders, and cat litter, and little computers, and puzzles, and little barometers, and coffee cups, and all that kind of stuff that you expect in here, frames for your baby pictures, bookends, dog houses.
And then, in the middle of it is a most interesting new game that is introduced. It is offered for a price of $25 and the name of the game is “Fleece the Flock, The TV Evangelist Game.” It is called a “signs of the times board game.” You get to play one of the TV evangelists. Everybody in the game is a TV evangelist who prefers new limos to the Old Testament, it says. You struggle to amass a fortune while you’re gripped by intrigue, strategy pressures and subterfuge that keep everyone in suspense. Two to eight players, the game box includes $400 million, devil cards, angel cards and God’s will cards, 30 TV stations, 90 tokens for power assets, theme parks, corporate jets, et cetera. This is the new TV evangelist game. Fleece The Flock.
Tongue in cheek, yes. But betraying an underlying hostility to the charlatanism of Christianity, obviously. And in a society where Christianity continues to discredit itself on large scale, and a society that has a flourishing secularism, a flourishing materialism, a flourishing humanism, a society that is bent on fornication, a society that has made homosexuality nothing but an alternate lifestyle, a society that is drowning in pornography, a society that is deep into man solving his own problems in whatever way he chooses to feel comfortable about himself; in that society you have an emerging hostility toward the definitive character of Christianity. And I believe that as we live out our lives in days ahead, we may sense more and more of this hostility if not on an official governmental level, on an unofficial personal level, to be sure.
This passage then does speak to us. It speaks to all of us who live a godly life in the midst of an ungodly culture, as to how we are to defend ourselves against the threats of that hostile world. How can we silence the critics? How can we do what chapter 2 verse 12 said, have such behavior that those who would slander us would have to slander us for something good because they can’t find anything evil? How can we so live that we can silence our critics, that we can be secure in this hostile environment?
Well, Peter’s going to give us a handful of principles here. And I like to call them the “securities of the believer in a hostile world.” They are what we have to lean on to secure us, to minimize the threat, to minimize the hostility. They are our defenses against those who would attack us.
Number one. Number one, we’ll call a “passion for goodness. A passion for goodness.” Now, remember, Peter has already identified who we are. He has already identified how we are to live in a hostile world. In general, we are to live evangelistically. And now he gets very specific about what our securities are as we confront this hostile world. Security number one is a passion for goodness, verse 13. Very basic statement. “And who is there to harm you if you prove zealous for what is good?” Now, beloved, there is the first line of defense that we have. It is very difficult, Peter is saying, it is very unusual for some people, for most people, to mistreat those who are zealous for good. Even a hostile world is slow to hurt people who do good, who are benefactors of society, who are gracious, unselfish, kind, merciful, thoughtful, loving, caring. Very difficult. The world doesn’t have any problem at all attacking with great hostility the charlatans and the frauds who steal from the widows and the orphans, who make themselves rich at the expense of other people. But the world is not so eager to come against those who are doing good. And I think what Peter has in mind here is very general: a good life, a beneficent life, the kind of life that is marked by generosity, unselfishness, kindness, thoughtfulness toward others. That’s hard to harm. It has a way of stopping their hand.
So, Peter begins by insisting then that one of our securities in the midst of a hostile environment is a passionate zeal for what is good. And if that’s the character of your life, who is there to harm you or to do you evil, literally? It’s a rhetorical question: who is there to harm you? The implied answer is no one, or very few. It says, “Who is there to harm you if you prove,” the verb really translates, “if you become, if you become zealots for what is good?” In other words, if that is your character, you are a zealot for what is good.
Now, what is this word “zealot,” zēlōtai mean? Well, it is a person with a passion. It is a person with a great ardor for some cause. If you study the New Testament background, you know that during the New Testament time there were a group of people called Zealots. They were fanatical patriots in Israel, and they pledged to liberate Israel from foreign rule at the cost of their own lives, if need be. In other words, they were so committed to the liberation of Israel from foreign power that they would literally murder, steal, lie, cheat, or even give up their own lives. That’s how devoted they were. There was one of them among the Twelve whose name was Simon the Zealot. So, they were a political radical party who were willing to lay their life on the line. The Zealots in particular began at the time of the Maccabees which was between the Old and the New Testament. They resorted to violence, they resorted to assassination, absolutely anything they could do to express their hatred of pagan foreigners.
Apparently they become. They became, I should say, a relatively significant force in Palestine. In Acts 21:38 it mentions: “Then, you are not the Egyptian who some time ago stirred up a riot and led the 4,000 men of the assassins out into the wilderness.” That may well be a reference to the Zealots. And if so, there were at least in that reference as many as 4,000 of them. They were men prepared to take their lives and lay them on the line, sacrificing ease, comfort, worldly goods in the ardor of love for their nation.
So, Peter says, “You be a zealot, only you be a zealot for what is good. You have such a passion for goodness, for kindness, for tenderness, for mercy, for love, for philanthropy, that the world will have a great difficulty persecuting you.” Sir John Sealy once said, “No heart is pure that is not passionate.” And Peter is saying you should be passionate for what is good, and that produces a purity of life that is very difficult to persecute. Even the world has trouble doing that. As I said, it’s easy for them to persecute those who do evil, difficult to persecute those who do good.
What is Peter saying? Be in love with goodness. When it becomes your delight, when it becomes your joy, when it becomes your goal, when the wrong things lose their fascination, when the wrong things lose their power to attract and you become consumed with doing what is good, the world will find it difficult to persecute you even though the world is hostile. Now, that’s just a general principle. And Peter is not going to leave us there. That’s just the first security he wants to bring up. But it also must be noted quickly that in verse 14 he says, “But even if you should suffer for the sake of righteousness, you’re blessed.” And the implication there is that this is not a gilt-edged guaranteed promise that if you do good you won’t be persecuted, it simply makes it all the more difficult to do. We are to have a passion for doing what is good. Jesus had that passion. Jesus did good and only good. He is our model. And yet Jesus Himself also ultimately was killed by a hostile world.
But, the point that Peter wants us to get here is that our lives are to be lived in a manner that is opposite scandal. We’re never to be scandalized. We are to live lives that are impeccable. He’s not guaranteeing that we will not suffer; he is simply saying it’s very difficult for the world to act that way toward us if our lives are good. They have no real grounds for the persecution. They have no real grounds for the attack. And that tends to stay their hand a bit. So, we are to live lives that are zealous for what is good, zealous for what is honorable. That’s our first security.
Look at our second one. Verse 14 which I just read a moment ago gives it to us. The second security we have is “a pliability in suffering.” Not only a passion for what is good, but a pliability in suffering. In spite of the general truth of verse 13, there will be times when those who do good suffer. But, he says, even if you should suffer for the sake of righteousness, you’re blessed. The little phrase “but even if” could be translated “per chance,” or “contrary to what is expected.” This by the way is in the Greek, a construction attached to a verb in the optative, which simply means it is subjective possibility without a definite time. In other words, there’s no certainty of fulfillment, but it could happen. And that’s what he’s saying. But even if it per chance should happen that you suffer for the sake of righteousness, you’re blessed.
It’s a good thing Peter brings that up, because some of the people to whom he wrote may well have been suffering for doing good. It is also true, beloved, and you hate to say it, but it is also true that many Christians are suffering at the hands of the world. The problem is they’re suffering because of a failure to do what is good, and so the world feels a greater justification and therefore a greater freedom for their hostility. So, but Peter says if some of you per chance should suffer for the sake of righteousness, that means upright godly behavior, don’t be surprised and don’t be fearful. You are blessed.
Look at chapter 4 for a moment, verse 12. And we find an almost similar section here which again reminds us that this is a major theme of his letter. First Peter 4:12, “Beloved, do not be surprised at the fiery ordeal among you.” In other words, don’t be surprised when it comes. “It comes upon you for your testing, as though some strange thing were happening to you.” In other words, some thing that should never occur, I mean, don’t be shocked if it does happen. “But to the degree that you share the sufferings of Christ, keep on rejoicing so that also at the revelation of His glory you may rejoice with exaltation. If you are reviled for the name of Christ, you are blessed because the Spirit of glory and of God rests upon you. By no means let any of you suffer as a murderer or thief or evil doer or a troublesome meddler, but if anyone suffers as a Christian, let him not feel ashamed but in that name let him glorify God.” And there again Peter says basically the same thing. You will suffer perhaps for doing good, accept that. The Spirit of glory and of God will rest on you. God will have a purpose in it all should it happen. It may happen. In fact, if you go back into chapter 2 and verse 21, you might even consider it a privilege. Christ also suffered, it says, leaving you an example. He committed no sin. There was no deceit found in His mouth. And while being reviled, He didn’t revile in return. While suffering He uttered no threats, but kept entrusting Himself to Him who judges righteously. In other words, there’s a sense in which you can identify with the very sufferings of Christ. You can know what Paul says in Philippians 3 is the fellowship of His sufferings.
So, first point: we are secure if we have a passion for goodness. Second point, we must also, on occasion, have a pliability in suffering, should it come. In other words, we have to bend with it, we have to accept it, we have to acknowledge that God is bringing it to pass, or allowing it for our testing, as chapter 4 verse 12 says, in order to perfect us. There will be points at which our society will not tolerate even a good life. They will not tolerate a righteous man or a righteous woman. The very presence of holy virtue will irritate them to the point that they will have to act aggressively against you. But, says Peter, when we suffer for what is right, we are blessed. Literally it says, even if you should suffer for the sake of righteousness, blessed. Blessed. Almost like an exclamation.
Now, what does “blessed” mean? It’s not so much the idea of happy, not so much the idea of joyful as it is the idea of privileged. Okay? Privileged, or honored. Do you remember where the text says of Mary, “Blessed art thou among women?” It didn’t necessarily mean “happy.” In fact, her heart was pierced with many sorrows. But it meant privileged, and it can mean that. It meant honored. It meant that she was the object of divine favor, and divine grace, and divine goodness, and special dispensation from God was granted to her to do a special task, and to enjoy special goodness at the hand of God. And that’s exactly what it means here. Even if you should suffer for the sake of righteousness, you’re privileged, you are honored. Why? Because you can join, as it were, in the sufferings of Christ, you can fellowship in His sufferings, as Philippians 3:10 mentions.
Notice for a moment Matthew chapter 5, because it’s perhaps from this teaching of our Lord that Peter drew his understanding of this particular thought. In Matthew 5:10, “Blessed are those who have been persecuted for the sake of righteousness for theirs is the Kingdom of heaven, blessed are you when men cast insults at you and persecute you and say all kinds of evil against you falsely on account of me. Rejoice and be glad for your reward in heaven is great.” There it is. Why are you privileged, and why are you honored? For the more you suffer the greater the glory, the greater the reward.
So, your first line of defense against a hostile world is a zeal for goodness, a passion for what is good. The second one is that when it does come against you, the hostility of the world, you’re pliable in suffering. You defend yourself by simply accepting the suffering as within the purposes of God which shall cause you to be made a privileged individual to so suffer, and thus enjoy the eternal blessedness that God sets aside for those who have specially suffered. And I won’t take the time tonight, but I believe the great, great rewards of glory will be proportionately given out to believers on the basis of their suffering. God will honor those who suffer.
So, you’re blessed. Then, Peter quotes from an Old Testament passage. Do you see it there in verse 14? “And do not fear their intimidation and do not be troubled.” That comes out of Isaiah 8:12 and 13. Let me read you what Isaiah 8:12 and 13 says. “You are not to fear what they fear or be in dread of it. It is the Lord of hosts whom you should regard as holy, and He shall be your fear, and He shall be your dread.” You are not to fear what they fear. Now, in that particular portion, the setting of the Isaiah quotation is significant. Ahaz, king of Judah, faced a crisis because of an impending invasion by the Assyrian army. The kings of Israel and Syria wanted Ahaz to join them in an alliance against the Assyrians, but Ahaz refused. So, because he refused, Israel and Syria threatened to invade Judah.
Behind the scenes then, Ahaz made an alliance with Assyria. And the prophet Isaiah warned him against ungodly alliances, and urged him to trust God alone for deliverance. And he says to him, “Sanctify the Lord of hosts Himself and let Him be your fear and let Him be your dread and fear not their fear.” In other words, don’t you, king of Judah, be afraid of the Assyrians like the Syrians and the people of Israel are, the Northern Kingdom. Don’t fear their fear, fear the Lord, and set the Lord apart, sanctify Him. That’s behind the scenes in Isaiah. And here, Peter is quoting that and essentially saying, “Do not fear their fear,” or as it’s translated in the NAS, “Do not fear their intimidation.” It could mean the fear that they’re being they’re being made to fear. In other words, don’t fear like they are fearing, like others are fearing. Or, don’t fear the intimidation of those who would make you fear. Either way its meaning is don’t fear; don’t be afraid. And then he says, “Don’t be troubled. Don’t be shaken, don’t be disturbed.”
Now, this is a very simple verse with simple understanding. He says this, “Should persecution come against you for the sake of righteousness, you are honored, you are privileged and God will reward you in eternity.” So, don’t be afraid and don’t be troubled. Face it with courage. That’s a pliability in suffering. No reason for a believer to think any other way. John Bunyan, you know, when he was in Bedford Jail, he was put in prison because of the hostility of his society. They didn’t want him to preach so they locked him in prison so he couldn’t have the public place of preaching. And this is what he wrote, among many things, of course, that he wrote there. He wrote these words, “This prison very sweet to me hath been since I came here and so would also hanging be if Thou didst then appear.” He considered it a privilege to suffer, and perhaps even to die because it would bring him to his Lord.
And so, we need Christians who have a pliability in suffering. What does that mean? To accept it as a source of blessing and not compromise with the world, not backtrack, not try to eliminate it by changing your theology. You know, Martin Luther stood before those who would condemn him, the hostile and the religious world, and he said, “I can’t recant, I cannot. I cannot.” And many Christians have stood their ground and lost their life, as you know. I think many more Christians have caved in to hostility through the years. But we want to be Christians who are courageous, and bold, and righteous, and holy, and zealous for good. And if we are persecuted, we will rejoice in the special glory God bestows upon us, we will rest in the Spirit of glory and in our God and count it joy to suffer for the one who suffered for us.
Now, this also means that you can’t have your mind and your heart set on earthly things. If you’re preoccupied with possessions, and pleasures, and ease, and comfort, and popularity, then you’re going to be really be threatened. But if your focus is right, and you understand God has honored you highly by the suffering and will give you a greater weight of glory in the future, then you can count it all joy when you fall into various trials, as James said.
So, the world comes against the Christian? His first security is a passion for goodness which makes it difficult for the world to do anything to us. But in the event they do, the second line of defense is a pliability in suffering, because even though we might suffer at their hands, they can never touch our true treasure. They can never touch our relationship to God and the fact that we suffer will grant to us the Spirit of glory and of God which will rest upon us and a greater weight of glory in eternity yet to come.
And now a third, a third security in a hostile world, let’s call it “a place for Christ.” A passion for goodness, a pliability in suffering and a place for Christ, I love this. This too is taken from Isaiah 8:13, as I read a moment ago, “But sanctify Christ as Lord in your hearts.” And stop right there. Sanctify Christ as Lord in your hearts. In Isaiah, the word “God” is used, rather than Christ. And here the Spirit of God replaces the word God with the word Christ. But, sanctify Christ as Lord in your hearts. It is the Lord that you must regard as holy. It is the Lord that you must give deference to. Now, what does it mean? It means that no matter what comes against you, no matter what attacks you, you affirm in your heart that Christ is Lord. And we’re right back to what we talked about this morning: you are affirming the sovereignty of the Lord. You are affirming. The only one I really have to fear, the only one I really have to dread is the Lord. It does not bother me what men may do to me. It does bother me what God may do to me.
That’s the intent of Isaiah 8:12 and 13, and that’s the intent of Peter here as well. To sanctify means to venerate. It means to adore. It means to worship. It means, by implication, to exalt, to magnify, to give the primary place to. You are recognizing the holy sovereign majesty of Christ. You are saying He is the object of my love; He is the object of my loyalty. He is the one to whom I am committed. He is the object of my awe. He is the object of my reverence. He is the object of my worship. I recognize His perfection. I magnify His glory. I exalt His greatness. I honor the living Christ as my Lord, and therefore I submit myself to Him and this is in His plan. And I will not fear; I will accept what He has brought. I will please Him with loyal submission. That’s the idea. That’s your third line of defense.
If they do come against you with hostility, even though you’re doing good, and you have to have a pliability in suffering, at the heart of that pliability is a place for Christ. And that place is the priority place. You affirm that I will venerate, I will adore, I will worship, I will exalt Christ as Lord. I recognize that I must give to Him loyal, confident, submissive obedience. For this hostility against me from an ungodly world must be within His will or it would not be happening.
Marvelous to live life that way. It’s like adorning the doctrine of God, as Paul said to Titus. This is the Christian who at his deepest point, the deepest part of his being, is totally committed to the great reality that Jesus Christ is Lord, and I will honor Him as Lord even in my sufferings. He is Lord over me. He is Lord even in my difficulty. Loyal, confident submission will give you courage, boldness, fortitude in the face of a hostile society. It will secure you and you’ll feel that security.
Then, says Peter, there is yet another security. Verse 15, “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.” Let’s call number four “a preparedness to answer. A preparedness to answer.” Verse 15 simply says that when we are attacked by a hostile world, we are to be able to make a defense. Now, it might seem at first as you look at this particular passage that this is a formal defense. When he says “always being ready to make a defense,” you take the word defense, apologia, from which we get an apology, or an apologetic, a defense of something. You might assume that this is a formal defense in a court somewhere. And by the way, it is so used in 2 Timothy 4:16. Paul speaks about his formal defense in a courtroom situation. Also in Acts 25:16. But you have the same word, apologia, used in Philippians 1:16 apparently in an informal sense, just being able to give a defense to anyone who asks you, not just a judge or a magistrate or a governor or somebody formally sitting in judgment over you.
Furthermore the word “always” indicates that it’s not just while you’re on some official trial basis, but always. In all situations, you are to be ready to give a defense not just to a judge or a magistrate but to everyone who asks you. So, I take it this is very general here. Formal in a court at a trial, or informal. You are to make a defense, give a speech of defense. And what is it about? It’s a defense to everyone who asks you to give an account for the hope that is in you. What is that? Very simply, that’s the Christian faith. The hope that is in you is the Christian faith. It’s just another way to identify the Christian faith. In other words, you are to be able to give a rational explanation and defense of why you are a Christian. That’s it. The Christian faith or the Christian hope, synonymous really.
Peter has been talking about our hope. Chapter 1 he says, “We have been born again to a living hope through the resurrection of Jesus Christ,” and there that living hope is tantamount to our living faith or our living Christian life. Peter loves the word “hope,” by the way. He uses it again in chapter 1 verse 21. He talks about the fact that our faith and hope are in God. If we had the time, we could dig deeply into this concept of Christian hope being a definition of our Christian faith. But suffice it to say that that is indeed what it is. And if you want any background on that, go back to the notes or the tape in the first chapter when we discussed a living hope and you will find there that that living hope is a perpetual quality of life that is the same as eternal life, or the Christian life, or the life of faith.
So, he’s simply saying be able to defend your Christianity. Be able to tell people why you believe what you believe. Understand why you believe what you believe and then be able to articulate it. And then, he adds in verse 15, “Yet with gentleness and reverence.” And there is to be a tenderness and a graciousness in our spirit. The word “gentleness” is actually the word for meekness or humility. Power under control is one way that we think about that word. And then, the word perseverance, I think it says here, or in some Bibles it says that, here it says reverence, properly so, is actually the word for fear. It’s the word phobou, from which we get phobias. In other words, reverence, a healthy reverence for God, a healthy reverence for truth, and even a healthy reverence for the person to whom you speak, a graciousness. Second Timothy 2 it says we’re not to strive, we’re not to be argumentative as we present truth.
So, here is another line of defense, a very basic one, a security for us. And that is, that we can properly, carefully, thoughtfully, reasonably, biblically give everyone who asks us a clear reason for why we are a Christian. That’s part of our security. You say, “In what sense?” I’ll tell you in what sense. If you can’t do that rationally, and you can’t understand it fully and clearly and articulate it, and you get into hostility, persecution and an attack against you, guess who’s going to crumble? You are. Because, if you can’t articulate it to be understood by someone else, you may have difficulty reminding yourself of enough information to convince yourself you’re truly a Christian. And you can fall into doubt. If you don’t have the helmet of the hope of salvation, those blows of the enemy can be quite devastating.
So, to be effective standing against a hostile world we are to have a passion for goodness, a pliability in suffering, we are to have a place for Christ, the priority place, setting Him apart, and in loyalty submitting to His perfect holy will in the midst of this suffering. And we are to have a preparedness to answer, not only by knowledge but by courage. We are to be eager and willing to give to every man who asks us a reason for the hope that is in us, and to do it with sweet gracious gentle humility and a sense of reverence for the God, for the truth and for even the person to whom we speak. That’s how we face hostility.
A fifth principle. We also are to have “a pure conscience. A pure conscience,” verse 16. “And keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame.” And keep a good conscience. The word “keep” means to maintain, it’s to have literally, to maintain or to possess a good conscience. What does that mean? That means that your conscience is not accusing you. Your conscience is a mechanism which either accuses you or excuses you. Your conscience is a device that God has planted within you to act as a source of conviction or affirmation. If you have a good conscience, it will be telling you that all is well. If you have an evil conscience, it will be reminding you that all is not well because there is sin in your life. And what Peter is saying is: live with a clear conscience, a conscience that doesn’t condemn you so that when you face criticism, when you face hostility, when you face persecution, you don’t feel any guilt. You see, if you’re living a sinful life, if you’re not zealous for goodness and if you’re not loyal to Jesus Christ, and if you’re like one of these people who has misrepresented Christ and you’re living a life that slanders Christ, or bring reproach on Christ, and persecution comes against your Christianity, you’re going to feel a very heavy weight of guilt because it’s really what you deserve. Then, you have no defense against it. But if your conscience is clear, then you are not anxious, you are not troubled.
People always say to me, “You know, you get a lot of criticism.” That’s true. “And you get a lot of attacks against you.” That’s true. And they say, “Well, how do you respond to it.” And I say, my first response is always the same: I look into my heart to see if the criticism is valid. And if I look into my heart and I can say I have a clear conscience, then I have no anxiety, because there is nothing there convicting me. And it brings me no pain; it brings me no trouble because it cannot produce any guilt. If, on the other hand, I am accused of doing something and I am somehow persecuted for, by someone and I look in my heart and say yes, yes that is a valid accusation, then the guilt wells up within me and I have no security against that criticism.” So, I must maintain a clear conscience, because a defiled conscience cannot be at ease, a defiled conscience cannot withstand the onslaught of hostility. We have to keep our conscience clean.
And how does that happen? The conscience simply probes at us about what it knows to be true of us. If the conscience knows that we are in sin, it will pick at us. If the conscience knows that we are living in obedience, it will affirm us. It’s that little voice inside, you know, of which Paul spoke so often and so frequently would say, “My conscience is clear, my conscience is clear, I am void of offense.” It’s that little voice that says your life is right or that says your life is wrong. And should hostility come and persecution come and you know your life is right, and you know you’re faithful and you’ve set apart Christ in your life as Lord, and you’re following in loyal submission to Him, and you’re pursuing what is good and you’re pursuing holiness to glorify Him; no matter what hostility comes there is peace and you have a defense in the midst of a hostile world. So, he says, “If your conscience is clear, then in the thing in which you are slandered, you’ll have no guilt. And those who revile your good behavior in Christ will be put to shame because it will be a false accusation.” That’s the idea. It’s the same as he said in 2:12: when they slander you, make sure they slander you for what is good.
By the way, that word “slandered,” interesting Greek word, katalaleō. It is an onomatopoetic word. That is, it sounds like its meaning. A katalaleō, blablablablabla. We’ve seen it at other times. It’s a word that speaks about verbal abuse, verbal slander. The word “revile” means to threaten, to abuse, to insult, to mistreat. And he says, “Should it happen if you have a clear conscience, you can say fine, the shame is on them, not on me. They should be ashamed for they are falsely accusing.” You see, what makes the world feel so self-righteous and so right in condemning Christianity is to come against someone who has so scandalized the Christian faith. The world loves that. They absolutely love to do that because that makes them feel righteous, because there is truly a scandal there. And when they find that, they will press that to the nth degree because it makes them feel self-righteous and gives them just cause to condemn a Christian, one who claims to be a Christian. On the other hand, Peter says you ought to live in such a way that when anybody does that they should be ashamed of themselves, not you.
So, what are our defenses against the world’s hostility? A passion for goodness, which makes it difficult for them to slander us at all. Should they, we have a pliability in suffering. We accept it as the Lord’s will and then there’s a place for Christ; we give Him the priority place. And in the middle of that suffering and hostility in loving loyalty to Him, we continue in our obedience and our faithfulness to Him. And then, we have a preparedness to answer when we have to face the questioners. We can give everyone who asks us a clear-cut reason about why we are Christians. And then, we maintain a pure conscience. In other words, we keep our life right, and by the Spirit of God we stay obedient to the Word of God so that we have a pure conscience. And when we are slandered, we do not feel ashamed but they feel ashamed because it is unjustified.
I want to give you one last point. Verse 17, we must also have a perspective on options. A perspective on options. Verse 17, “For it is better if God should will it so that you suffer for doing what is right rather than for doing what is wrong.” Those are the two options you have, folks. You better get a perspective on your options. Option number one is: you can suffer for doing what is right, if God wills it. And you can be blessed in that suffering and eternally rewarded. Option number two is: you can suffer for what is wrong. Take your choice. The bottom line is: God wills both. He wills that if you do what is right, you suffer in order that you might be strengthened and that He might be glorified. And He wills that if you do wrong, you suffer because that’s His chastening. Take your choice. You get a perspective on options, don’t you? So, we know how to face a hostile world. The model for this is none other than Christ, and He becomes our consideration as we come back to this text in two weeks. Let’s bow together in prayer.
Father, it’s been good tonight to just spend these moments in Your Word. And sometimes we feel like we’re hearing an echo from Paul in Philippians as he too was teaching his people how to live in a hostile world, and experience joy, and experience blessing. Father, we thank You for that which we have learned from Peter, those things that secure us against the threats of this hostile world. Father, help us to be able to implement them in our own lives as we faithfully submit ourselves to Your Word and Your Spirit. And this, we ask for the glory of our Savior, Jesus Christ. Amen.
Friday, February 19, 2016
What Does the Detection of Gravity Waves Mean for the Creation Model?
What Does the Detection of Gravity Waves Mean for the Creation Model?
by Dr. Danny Faulkner on February 17, 2016
On Thursday, February 11, 2016, the physics and astronomy community were abuzz with the announcement of the first direct detection of gravity waves. Albert Einstein had predicted the existence of gravity waves a century ago. Gravity waves are a part of Einstein’s general theory of relativity, a theory that revolutionized physics. General relativity united space and time into a single entity, what physicists call space-time. Space-time is a substance, sort of like a fabric. Unlike classical, or Newtonian, physics, in which space and time are mere backdrops where the real players, matter and energy, acted out their roles, with general relativity, space-time is an active participant interacting with matter and energy. General relativity relates how gravity and other forces of nature interact with space-time. Einstein realized that, according to his theory, gravity ought to produce very small waves, or ripples, in space-time. Over the years, the predictions of general relativity have been tested repeatedly, and it is one of the best-supported theories in the history of science.
However, gravity waves were one prediction of Einstein’s theory that had not been tested, at least not directly. The problem is that gravity waves are expected to be very feeble. To improve the odds of detection, it helps to be close to a very strong source of gravity waves. However, we don’t happen to live close to any of those. Furthermore, those environments aren’t the most safe places to be, as we soon shall see.
THE ORBITAL BEHAVIOR THAT HULSE AND TAYLOR FOUND . . . MATCHED THE PREDICTIONS OF GENERAL RELATIVITY.
In 1974, Russell Hulse and Joseph Taylor were the first to detect gravitational waves, albeit indirectly. They studied PSR B1913+16, a binary system consisting of two neutron stars in a close orbit around one another. Neutron stars are very dense bodies, having perhaps two or three times the mass of the sun, but are only a few miles in diameter. By comparison, the sun is nearly a million miles across. Because they are so small, neutron stars in a binary system such as PSR B1913+16 can orbit one another very closely, making the gravitational attraction between them immense. Physicists expected that the tremendous gravity would produce gravitational radiation (waves in space-time) that would carry away orbital energy, causing the orbit to shrink. The orbital behavior that Hulse and Taylor found in PSR B1913+16 matched the predictions of general relativity. In 1993, Hulse and Taylor received the Nobel Prize in Physics for their work. Additional studies further confirmed this work.
The indirect detection of gravity waves was important, but direct detection would be better. More than two decades ago, a team of scientists began construction of the Laser Interferometer Gravitational-Wave Observatory (LIGO) to do this. LIGO consists of twin systems, one near Livingston, Louisiana, and the other on the Hanford Site in the State of Washington. Either system consists of two perpendicular tunnels four kilometers long. Laser beams travel back and forth along the two tunnels, and the light eventually is combined and compared in a sensitive interferometer. A gravitational ripple would show up as a vibration in the LIGO devices. During a decade of service, LIGO detected many events, but all of them were the result of local events, such as small earthquakes or even the fall of a tree nearby. However, these events would show up on one detector but not the other.
This changed last September, when both LIGO detectors picked up the same signal in an event that lasted about a quarter of a second. The only difference in the two detections was that they were seven milliseconds apart in time. That meant that the event recorded was outside of the Earth, and the time delay helped determine the direction in space where the ripple came from. The detection was not announced publicly for five months, to allow time to analyze the data properly. Scientists now call this detection GW150914 (the GW refers to gravity wave, and the numbers refer to the date of detection, September 14, 2015).
The duration and the frequency spectrum of GW150914 allow astrophysicists to model the event that caused it. The best model is that there were two black holes in a very close binary orbit, one black hole with twenty-nine times the mass of the sun, and the other thirty-six times the mass of the sun. As with PSR B1913+16, the binary neutron star system that Hulse and Taylor used indirectly to confirm gravity waves, the two black holes in this system would have lost orbital energy as they produced gravitational waves. Eventually, the orbits of the black holes decayed so much that the two collided and merged into a single black hole, having a mass of about sixty-two times that of the sun. This was a very violent event, which converted about three times the mass of the sun into gravity waves via Einstein’s famous E = mc2 equation. It was these waves that LIGO detected. Additional information gleaned from the data yielded a redshift for the waves that correspond to a distance of about 1.3 billion light-years for the black hole merger.
THIS FIRST DIRECT CONFIRMATION OF GRAVITATIONAL WAVES IS JUST ANOTHER EXAMPLE OF HOW FAR OUT AND COOL GOD’S CREATION CAN BE.
What does this mean to the creation model? Not much. Some creationists may wonder about the distance, but we already know about many objects even farther away. Creationists are well aware of the light-travel-time problem, and we have proposed several solutions. By the way, the big bang has its own light-travel-time problem, the horizon problem. Others may wonder about the modeling that went into this. As an astronomer and physicist who happens to be a biblical creationist, I don’t see a problem with this. There is good evidence that black holes exist. Contrary to what a few creationists seem to think, black holes were not made up to salvage evolutionary ideas. God probably made neutron stars and black holes on Day Four, along with the other astronomical bodies. This first direct confirmation of gravitational waves is just another example of how far out and cool God’s creation can be.
Wednesday, February 17, 2016
144,000: Who are they? When will they appear?
144,000: Who are they? When will they appear?
— by Dr. David L. Cooper
In the Book of Revelation we read of 144,000 Jews, twelve thousand from each of the twelve tribes of Israel. We wish to learn who they are and when they will appear in the role there set forth. Moreover, we are eager to learn what they will do and what is the significance of their special labors.
We read of these 144,000 Hebrews in Revelation 7, for John stated specifically that they are from the twelve tribes of Israel. This being true, we must first learn who are the Israelites — or Jews. This investigation becomes necessary in view of the great confusion regarding the Jew that is in the world today. Jacob was first called Israel by the angel of Jehovah who wrestled with him. His original name meant supplanter. After he met God face to face at the fords of the Jabbok on this memorable occasion, and the Lord conquered him, he was given the name of Israel, which means “God has conquered” or “a prince with God.” Jacob had twelve sons. From them sprang twelve tribes who in the Old Testament are called the “twelve tribes of Israel.”
Upon the death of Solomon the nation of Israel was divided into the resultant kingdoms of Judah in the south and Israel in the north. From that time forward for 263 years these two governments were rivals. Finally, in the year of 3406 A.H. (the year of man), the northern kingdom was overthrown by Assyria. For 114 years the kingdom of Judah stood alone. Finally, it was completely overthrown in 3539 A.H. by the Babylonians.
After the fall of the northern kingdom, the terms Judah and Israel were used synonymously to refer to the descendants of the twelve tribes of Jacob. From the days of Ahaz onward these same people were called Jews. In the Books of Ezra and Nehemiah the terms Jew and Israel are used interchangeably. In the New Testament we see the same usage. Thus the terms, Hebrews, Israelites, and Jews refer to the same people who are now scattered all over the world. They are the ones to whom God promised the Land of Palestine, and who will eventually get control of it by virtue of their holding the title deed.
The 144,000 Israelites mentioned in Revelation 7 are from the twelve tribes of Israel, the Jews of today. They are scattered throughout all civilized lands. According to estimates which I have heard, there are 100,000 of them in Los Angeles. There will be 12,000 of these evangelists from each of the twelve tribes.
We also read of 144,000 who are seen upon Mount Zion with the Lamb and who accompany Him. Who are these people? Various answers are suggested. Of this group of people we read in Revelation 14:1-5. We are informed that they have “been purchased out of the earth.” Again, we are told that they are “purchased from among men.” Once more, we are told that they are undefiled, “for they are virgins.” These statements seem to indicate that these men are from all nations and that they have lived pure, clean, exemplary lives. Because of their being consecrated to the Lord throughout their lives, they are granted special privileges in association with the Lamb during the millennial reign of our Lord. These most definitely, therefore, are not to be confused with the 144,000, of whom we read in chapter 7. This latter group consists of Jews only; the former are of the Gentiles.
When will the 144,000 Jews of Revelation 7 appear? It is quite likely that they are alive today. My reason for this assertion is that the signs of the times indicate that we are in the very end of the age and that the Tribulation is close at hand. These 144,000 Jews are evangelists who will engage in a mighty soul saving campaign during the first half of the Tribulation. In order to see this teaching we must know the general structure and development of the Book of Revelation. It falls into the following divisions: “the things which thou sawest” (chapter 1); “the things which are,” the church and the Church Age (chapters 2 and 3); and “the things which shall be hereafter” (chapter 4 to the close). Chapters 4 and 5 give us a vision of heaven immediately prior to the pouring out of the wrath of God upon the world in the Tribulation. There are three series of Judgments set forth in Revelation, which will fall upon the earth at that time. The seal judgments, chapter 6, cover what approximately is the first quarter of the Tribulation. Chapters 8 and 9 describe the plagues of the second quarter, whereas the sixteenth chapter tells of the bowls of the wrath of God that will be poured out upon the world during the latter half of that period of judgment. Revelation 7, where we read of the 144,000 Israelites, is a vision coming between the seal and the bowl judgments. It tells of the spiritual activity that will be carried on during the first half of the Tribulation. After having given a description of the seal judgments, John stops and gives us this bright vision of the work of God in the midst of the trials and the difficulties of that time. When he finishes this discussion, he continues speaking of these judgments in chapters 8 and 9. We therefore know that they will appear in the first half of the Tribulation.
Do we know what these will do? If we will study the seventh chapter of Revelation, we shall see that they are called servants of God and are sealed as such, so that nothing can in any wise injure them. Immediately after we see the first vision of this chapter, another one appears which shows a mighty world wide revival — one that sweeps around the world and brings countless multitudes to a saving knowledge of Jesus Christ.
We hear much about revival these days. When may we expect this mighty spiritual awakening which will girdle the earth? Certainly not in the closing scenes of this age, for the apostles tell us that it ends in apostasy. No inspired writer holds out any hope for a world wide revival now, but John in Revelation 7 informs us that this mighty awakening, for which our hearts yearn, will occur in the first half of the Tribulation. The Old Testament prophets likewise saw it, and they associated it with the Tribulation. For instance see Isaiah 24:14-16. When this chapter is studied in its proper setting, it becomes evident that this mighty revival occurs in the Tribulation.
Since we are given a vision of the 144,000 Jewish servants of God, and since that vision is followed by the world's mightiest revival and since according to Old Testament predictions God is going to bless all nations through Abraham and his seed, we naturally come to the conclusion that these 144,000 Jewish servants are that many Jewish “Pauls” who will be honored with the task of conducting the world wide revival in the Tribulation.
Countless multitudes will be won to the Lord by their efforts. These hosts will wash their robes and make them white in the blood of the Lamb. When God's judgments are in the earth, the inhabitants thereof learn righteousness (Isaiah 26:9).
The Jews as a nation do not have the truth today. It is therefore obligatory upon us who have it to give it to them. May God stir our hearts to the realization of the importance of evangelizing Israel now. The Lord bless and keep each of us.
Tuesday, February 16, 2016
Can Someone Commit the Unpardonable Sin Today?
Can Someone Commit the Unpardonable Sin Today?
Charles Stanley
In Matthew 12, Jesus talked about the unpardonable sin. Christians sometimes misconstrue His comments and end up fearful that they could commit an unforgivable offense. The context of today's passage helps us understand why that is not the case.
Christ used the power of the Holy Spirit to heal a demon-possessed man who was deaf and mute. Amazed onlookers began to suspect He was the promised Messiah (Matthew 12:22), so religious leaders tried to quell the crowd's growing excitement: they claimed the Lord was Satan's fellow worker, who had used the Devil's power to accomplish this miracle. Christ refuted their statement and in Matthew 12:32 said, "Whoever speaks against the Holy Spirit, it shall not be forgiven him."
Jesus' comments addressed a very specific situation unique to His time. Though the Pharisees had themselves seen the Lord heal many people through the Spirit, they attributed the miraculous work to Satan. Jesus declared that this sin—claiming that God's Holy Spirit was the unclean spirit of the Devil—was unforgivable.
The sin was blasphemy, done deliberately and without repentance, by knowledgeable religious people, despite irrefutable evidence to the contrary. This situation - personally witnessing Jesus' miracles and blaspheming the Spirit - cannot be repeated today.
Numerous New Testament verses assure us that no iniquity committed today is beyond the scope of divine forgiveness. The unpardonable sin Jesus referred to was something that could take place only when He lived on earth. So if guilt threatens to overwhelm you, read Romans 8:1 with gratitude.
Monday, February 15, 2016
Introduction to Apologetics
An Introduction to Apologetics
by Matt Slick
The word, "apologetics," comes from the Greek word, "apologia," pronounced "ap-ol-og-ee’-ah." It means "a verbal defense." It is used eight times in the New Testament: Acts 22:1, 25:16, 1 Cor. 9:3, 2 Cor. 10:5-6, Phil. 1:7, 2 Tim. 4:16, and 1 Pet. 3:15. But it is the last verse that is most commonly associated with Christian apologetics.
1 Pet. 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."
"Apologetics is the work of convincing people to change their views."
Therefore, Christian apologetics is that branch of Christianity that deals with answering any and all critics who oppose or question the revelation of God in Christ and the Bible. It can include studying such subjects as Biblical manuscript transmission, philosophy, biology, mathematics, evolution, and logic. But it can also consist of simply giving an answer to a question about Jesus or a Bible passage. The latter case is by far the most common, and you don’t have to read a ton of books to do that.
Apologetics can be defensive and offensive. Phil. 1:7 gives us instruction on the defensive side, "For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me." 2 Cor. 10:5 gives us instruction on the offensive side: "We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ." The apologist can and should defend his reasons for believing (1 Pet. 3:15). But he can also go on the attack. He can seek out those who oppose Christianity (2 Cor. 10:5). Of course, he should be prepared to do this beforehand, and all apologetics is to be done with gentleness.
Apologetics is the work of convincing people to change their views. In this, it is similar to preaching because its goal is ultimately the defense and presentation of the validity and necessity of the gospel. It is an attempt to persuade the listener to change his beliefs and life to conform to Biblical truth and to come to a saving relationship in Christ.
Basically apologetics can be evidential (often called "classical") or presuppositional. Evidential apologetics deals with the evidence for Christianity: Jesus’ resurrection, the Biblical manuscripts, fulfilled prophecy, miracles, etc. Presuppositional apologetics deals with the presuppositions of those who oppose Christianity because presuppositions affect how a person views evidence and reason.
Some areas of debate within Christian apologetics deal with the use of evidence, reason, philosophy, etc. Should the apologist use only those criteria acceptable to unbelievers? Are we allowed to use the Bible as a defense of our position, or must we prove Christianity without it? Is reason alone sufficient to prove God's existence or Christianity’s truth? How much should reason and evidence be used in light of the Scriptures' teaching that it is God who opens the mind to understand? What part does prayer, using the Bible, and the sinful nature of the unbeliever play in witnessing? How do these factors interrelate to bring an unbeliever to faith? The questions are easy. The answers are not.
Jesus chose one highly-educated religious person as an apostle. That was Paul. The rest were fishermen, a tax collector, a doctor, etc. They were normal people of the day who were available and willing to be used by the Lord. They were filled with the Spirit of God, and they were used as vessels of God. God uses all things for His glory. So, we do apologetics by faith.
The Lord has called every Christian to be ready to make a defense of his faith. That means you are called to give reasonable answers to questions regarding Christianity. Now, this does not mean that you must have a Ph.D. or that you have to go to seminary. However, it does mean that you should be willing to at least give an answer for your beliefs. If you find you cannot, then prayerfully take it to God and start studying.
What do you study?
You could pray and ask the Lord to teach you what He wants you to know. Ask Him to give you a burden for something to learn. It doesn’t matter what it is. Just ask. Whatever you become interested in is what you should learn about because it is probably something God wants you to know for later use. It is like having tools in a tool shed. The more you have, the more you can accomplish.
Another way to find out what God wants you to study is through circumstances. Let’s say that a Jehovah’s Witness comes to your door and debates the deity of Christ with you and you find that you don’t know how to defend it Biblically. In that case, you know you need to study Biblical verses that teach Jesus is God in flesh. Or maybe a coworker asks you how you know the Bible is true? If you don’t have an answer, pray, and start researching. Go to a Christian bookstore and get some books on the subject. Talk to your pastor. You’ll learn.
Sometimes God will make a verse or subject in the Bible "come alive" to you, and it might strike you as odd or interesting. You could get a commentary and read up on it. You could ask others about it. In so doing, you are preparing yourself through learning to be ready to answer questions and point people to the truth. You'd be surprised how many details God can use to help you in your witness even through those apparently odd times when verses suddenly "come alive."
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