3. The Son of God, Begotten, Not Made

The Doctrine Of The Son

The most important question that anyone has to answer is, “Who is Jesus Christ?” Or, as he put it himself, “Who do you say the Son of Man is?” How you answer that question determines your faith, and your fate.

Almost everyone believes that Jesus lived, that he was a teacher, a famous prophet, even a miracle worker, although they may not accept everything the Bible says about him. Islam believes he was a good prophet, that he died and went to heaven, and that he will come again (as a prophet of Islam); but it does not believe that he is God and that his death was salvific. And liberal teachers in the churches today might claim something similar, that he was a good man, a great teacher, a wonderful example, but not God in the flesh. But the Bible and thereafter the traditions of the church claim much more for him.

So in this section of the study we want to examine the doctrine of the Son of God, or, the second person of the trinity, called in his earthly ministry Jesus the Christ, or the Son of Man, or the Son of God. The early church struggled with the issue until they finally formulated the creed and condemned Arianism. At the heart of the Nicene Creed are these words:

“And [we believe] in one Lord Jesus Christ, the only-begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father … .”

In other words, although Jesus was a fully human person, he also was and is fully God. When we speak of the deity of Christ, we cannot water it down to mean that he was supernatural, or a divine being, or most God-like. He was and is God; but he was manifest in the flesh. This is why he alone is able to redeem us. This is why he is to receive our worship and our obedience.

Those who have rejected this teaching in part or in full often claim that the doctrine was formulated after the fact by the early church, and that it was never there in the Bible. But this is simply not so. The teaching is anticipated in elementary form in the Old Testament, imbedded in the Gospels, and fully explicated by the apostles. When we read the great prophecies of Isaiah about the Messiah, we catch a glimpse of what that greatness would be: he would have such an amazing birth (Isa. 7:14) that he would be known as Immanuel, “God with us.” And by his nature and through his works he would be known as the “Mighty God” and the “Everlasting Father” (Isa. 9:6). This one alone would bring everlasting peace and righteousness to the earth, for he would come into the world for that purpose. Isaiah is very precise: the child would be born, but the Son would be given. It would take the incarnation (the subject of a later section in this series) before people could fully comprehend what that meant.

A careful reading of other passages will also show that the prophecies identify the Messiah with or as the LORD. Isaiah 48:15 and 16 identifies him as the LORD, the one who is sent into the world by the Spirit. By itself this passage could be given different interpretations; but as part of the collection of Messianic passages it underscores the theme that the Messiah is not merely a mortal. Malachi 3:1-5 describes the Messiah as the messenger of the covenant who will come to his temple (the house of the LORD), but clarifies that it is Yahweh, the speaker, who will draw near. Proverbs 30:4 equates the Son with God the creator. These, but a few, give us a hint that this one who will be the Messiah will be much more than just a great human.

And the New Testament fully explicates these prophecies as fulfilled in the person of Jesus. There was a birth in Bethlehem, for Messiah was to be born of the family of Judah. He would be known as Jesus. But the Son of God did not begin at Bethlehem. John 1 claims that he was the eternal Word, God himself, who created everything that exists, and that in time he became flesh and dwelt among us. Philippians 2:6 makes it clear that he is God, and that he set aside the use of some of his attributes to take on the form of the human, and die for the sins of the world. Titus 2:13 equates Jesus with God. Romans 9:5 describes him as God, who is blessed forever. And Revelation 5:13 and 14 portray Christ as deity. These are but a few of the New Testament passages that one would consider first in dealing with the topic.

But the creed had to focus on some of the language the Bible uses for Christ, and some of that language has confused people from time to time. How could the Son be said to be begotten if he is eternally God? To study this more closely I have chosen to use a Pauline passage, Romans 1:1-7, which shows that Jesus is the son of David and the Son of God, and that he has authority over us by virtue of his deity. While we will be studying this passage we will consider other related passages as well, and have several more sections on the doctrine of Christ.

Biblical Exposition Of Romans 1:1-7

There are many passages in the Bible that we could use for the basis of this study, but this simple introduction to the Book of Romans states clearly what the message of the New Testament is all about--it is about the person and work of Jesus Christ the Son of God.

Jesus Christ is Authoritative (1,2)

The first two verses of the book are simply a salutation or greeting from the apostle Paul to the church in Rome. But the fact that there is a church at all and that it is devoted to the worship and service of Jesus, indicates the deity and the authority of this one person. Accordingly, in the simple salutation we see some references to the doctrine of Christ that is the foundation and focus of the church.

Believers are His Servants

This is the practical starting point for all who worship Jesus as Lord and Savior--they are his servants. Paul’s expression, “a bond-servant of Jesus Christ,” is the equivalent of the Old Testament’s “servant of the LORD [Yahweh],” because to Paul they are one and the same person. This is the highest title that any human could have: Moses, David, Paul--they are all the servants of the LORD. The word for LORD in the Old Testament is the revealed name Yahweh, explained by God to Moses as “I AM.”¹ The explanation “I am” is the Hebrew word ‘ehyeh (pronounced eh-yeh); the name Yahweh is actually the third person form of the verb and would translate “He is.” Worshipers declare, “He is!” But God explains that it means “I am.”

Paul is simply identifying Jesus as this Yahweh of the Old Testament, which is why he calls himself his servant.

The term “servant” also needs some clarification. Unlike today, a servant in those days would actually be owned by the master. He, his family, his possessions, all belonged to the master. Likewise, anyone who is the servant of the LORD, or as Paul puts it, a bond slave of Jesus Christ, no longer is his or her own; they have been bought with a price, the blood of Jesus, and are now under his absolute authority. If Jesus were just a good man, a great teacher, no such authority would be expected. But because he is God the Son, we owe him our lives. This is why in the book Paul will say that if we confess with our mouth that Jesus is LORD (=Yahweh) and believe in our hearts that God has raised him from the dead, we shall be saved” (Rom. 10:9).

Believers are Called by the LORD

Paul was called to be an apostle; others are called for different works in his kingdom. But the word “called” indicates that this life-long task was not of his (or our) choosing, but God’s. Jesus called all the disciples from their jobs, and they dropped everything and followed him. That is authority. Paul’s calling was dramatic: on the road to Damascus God dramatically changed his whole life. To be called of God means that we have a new purpose in life, a new mission, a new reason for living. And that new life and mission is to worship and serve Jesus Christ our Lord.

Paul was therefore separated to the Gospel. He was dedicated by God’s calling to take the good news to other lands. People do not choose ministries and avenues of service; God chooses people and equips them for the task before them.

The Gospel, or good news, that Paul was to declare was promised beforehand in the Old Testament. Once Paul came to faith in Jesus the Messiah, then all the Old Testament made complete sense to him (and he had studied it all his life). Paul’s formulation of the Gospel, that Christ Jesus died according to the Scriptures, was buried, and rose again according to the Scriptures, was clearly drawn from the Old Testament and explained fully in the person of Jesus, the Messiah. So both Paul’s calling and his message came from God. Thus it is with all believers.

The Authority of Jesus is Based on His Deity (3, 4)

The subject matter of Romans is stated in the words “concerning His Son.” That is what Paul is writing about. He will here say two things about the Son: he was born of the seed of David according to the flesh, and he was declared to be the Son of God by the resurrection.

The Son of David

Jesus was born into this world as a Davidic king, in line to the throne of David, king of Judah. This is what people usually focus on at the season of Christmas--the birth to Mary in a stable, in Bethlehem, in the tribe of Judah, and of the family of David. It is familiar material for even the most irregular Church-goer.

But the text says that he was the son of David “in the sphere of” the flesh. There was a birth, to be sure, but that was not the whole story; it was only the story of his physical nature. People do not usually say someone was born into a family “in the sphere of the flesh” unless there was another sphere to consider as well. The physical birth did not mark the beginning of the Son of God, only the beginning of his physical life on earth. He entered the race through the line of David so that he would become the promised Davidic king and restore the dominion that was lost because of sin.

The Son of God

Jesus was “declared to be” or perhaps “appointed to be” the “Son of God” by the resurrection from the dead. This was not in the sphere of the flesh, but by the power of the Holy Spirit. What this means is that the resurrection from the dead demonstrated that Jesus was not just another physical descendant of David--he was the divine Son of God who had authority over death and the grave.

(Note how the doctrines are so intricately connected. It is no surprise that unbelievers try to nibble at the issue from the related themes, the resurrection, the virgin birth, the miracles, for if those are taken away, the person of the Son of God is changed).

Hebrews 1 explains how this appointment developed in the exaltation of Jesus (resurrection and ascension = exaltation; we shall study these in later sections). The writer draws upon Psalm 2 and Daniel 7:9-14 to show that Jesus is the heir to the throne of David and that he would come from heaven to claim his throne. The Bible says that the heir would become the king and have the title of Son of God when he ascended the throne (2 Sam. 7:14). So every Davidic king could claim the title “Messiah” (= “anointed one”) or “Son of God” (= heir to the kingdom of God) because of these promises. No doubt that was uppermost in Peter’s mind when he first declared his faith that Jesus was the Christ, the son of the living God. But Hebrews takes this all to another level because Jesus was not a normal son of David. Jesus was not crowned as a king on earth, but he died and rose again and ascended to heaven where God declared him to be the Son who “this day” (=exaltation) was begotten (from the dead; Rev. 1:5). So his exaltation inaugurated his kingship; but he awaits the second coming to put all things under his authority. This resurrection declared for all time that Jesus was not merely a mortal in the line of David with a claim to a special title; it declared that he was by nature the Son of God.

But what exactly does “Son of God” mean? We know it cannot be literal, for that would mean that the “Father” procreated him by a woman or a goddess (as the pagan religions, which had such human activities among the gods). These ideas are foreign to the true faith of the Bible. There is no heavenly consort; God has no wife; there is no goddess. And Arianism, which claimed that Jesus was the first of God’s creation, cannot be right either, for it denies too much Scripture. To understand what is meant here we have to consider several lines of revelation.

1. The “Father-Son” Language. At least 100 times in the Gospels Jesus called God His Father. Is this just a general reverence to the spark of divinity in all people (for they too can refer to God as Father), or does it actually mean He was procreated in some way, or does it have a totally different meaning?

We have to link this terminology with the claims of Jesus Himself, namely, that He was sent to earth by the Father (John 14:24; John 5:26). Or the claims of those he taught, namely that he is the eternal God who created everything (John 1). And then there is also the hostile witness of his enemies: they sought to kill him because he made himself equal with God (John 5:17). From a human point of view, that is why he died: the charge was blasphemy. Or, study the parable of the vineyard: the owner sent his son to the vineyard, and they killed him (Matt. 21:33-46). Why? Because he was the son. In other words, there would have been no cross without Jesus’ claim to be equal with God the Father and heir of all things. And everyone, believer and unbeliever alike, acknowledges that Jesus was crucified. So the point of Jesus’ use of the “Father-Son” language was meant to teach that he was equal to the Father in nature but subordinated to the Father for the mission.

2. The “Only Begotten Son” Language. The second piece of evidence we must examine is the expression “only-begotten.” It is the Greek word “monogeneis.” This is not simply “begotten,” for that expression can be applied to all believers, those who have been begotten or born again by the Spirit. This is a unique expression for a unique person, the only-begotten Son of God. The expression appears in John 1:14, 4:18, 3:16, and 3:18. It would literally mean the “only generated one.” This is the key expression for the doctrine of “the eternal generation of the Son,” meaning, he always was the only begotten Son. The expression does not refer to the birth of Jesus in Bethlehem, because he is the Son from eternity past.

Perhaps the language can be better understood if contrasted with synonyms. Take the verbs “make,” “create,” and “beget.” The verb “make” is general; one can make dinner, clothes, a house, or any other product. The “create” can have the same objects, but usually elevates the act to an art: one creates a masterpiece, or a work of art, or a symphony. While these creations bear the imprint of the creator, they do not share his nature. But “beget” is different. You can only beget a child that has the same nature as you have--a son or a daughter. There is nothing else you can beget (unless you were speaking very figuratively). Your son or your daughter will inherit his or her nature from you--genes, personality--all of it. You can use “make” or “create” for producing a child; but when you use “beget” it only means you produce a child that has your nature.

Now follow this carefully. If Jesus is said to be the begotten Son of God (using the figure from human language to make the point), then Jesus has the same nature as the Father. If Jesus has the same nature as God the Father, then Jesus is divine and eternal as well. If he is eternally God, then there was never a time he was literally begotten--which is why we know the language is figurative to describe his nature, and not his beginning. To call Jesus “the only begotten Son” means that he is fully divine and eternal. He is God the Son.

This is why the creed says that Jesus was “begotten, not made.” Why? Because he is of one substance with the Father.

One more point. The word “begotten” has “only” (mono-) prefixed to it. There is only one. This means that Jesus has a unique relationship with the Father--they two along with the Holy Spirit make up the Godhead. You and I, if we are believers, have been born into the family of God--we are said to be begotten of God. But we are not “only-begotten.” That refers to Jesus’ divine nature. We were adopted by grace and given the divine nature by the Spirit so that we may be called the children of God. But Jesus--he is very God of very God. He is the only-begotten Son of God (that is the part of the creed that reads “of very God”), which means that he is God (that is the part that reads “very God”).

3. The “I Am” Language. The third line of evidence concerns the Lord Jesus Christ’s use of “I am.” Although there are times when “I am” in Jesus’ words mean simply “It is I,” or “I am here,” there are a number of occasions where it clearly means that he was identifying himself as the “I Am” of the Bible. In the Old Testament the great “I am” revelation has numerous predications that make amazing claims: I am with you always, I am your healer, I am your rock, I am the first and the last, I am Yahweh and there is no other,” etc. And so too do we find Jesus’ revelation of himself making similar claims: I am the way, the truth, and the life; I am the resurrection and the life; I am the good shepherd; I am the door; I am the alpha and the omega, the beginning and the end, etc.”

But there are certain passages that stick out because of their claims of “I am” without predicates. In John 8:58 the Pharisees were disputing over the identity of Jesus, and Jesus said that Abraham rejoiced to see his day (perhaps a vision of the sacrificial death of Jesus). They challenged this statement because Jesus was not yet fifty years old. Jesus said, “Before Abraham was, I Am.” And they wanted to kill him for blasphemy. In that very same chapter, verses 24 and 28, Jesus said, “unless you believe that I am … .” Now, if you compare Isaiah 43:10, 11, you will see that same thing being said by God in the Old Testament. Clearly, Jesus was equating himself with Yahweh, the I Am of the Old Testament. These and other passages shop that Jesus was identifying himself with God. Finally, in John 10:30 Jesus declared “I and the Father are one.”

All these claims and works of Jesus would have fallen flat after his death if he had not risen from the grave. But he did rise from the grave, and ascended into heaven, and will come again to judge the world. That resurrection declared that he was indeed the Son of God, not in a general sense, but in his nature equal with the Father. He is the one who came into the world as Immanuel, God with us, and not merely one born in time.

The Authority of Christ Calls for Devotion (5-7)

What is the effect of this on all who believe in Jesus? There are three listed here: (1) We receive grace and peace through Jesus Christ; (2) we receive a commission to serve him in this life; and (3) we must be set apart to him, sanctified, for he is our Lord and our God.

If Jesus is not the divine, eternal Son of God, of one substance with the Father, then all Christian worship of him is idolatrous. But if he is the true and living Lord, then all worship must be in Christ Jesus, for no one comes to the Father except by the Son

10. Habakkuk

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Notes On Habakkuk

“The book of Habakkuk stands in the eighth position among ‘The Twelve’ in the Masoretic and Greek texts. It follows Nahum and precedes Zephaniah. It is generally acknowledged that these three prophets were contemporaries and shared a common conviction that Yahweh was sovereign in the affairs of men and would judge the wicked and deliver the righteous.”¹

I. The Prophet.

We know nothing about the prophet beyond his name which appears no other place in the Scriptures. The name comes from the Hebrew word “to embrace” and is probably a shortened form of Habakkukiah, “whom Yahweh embraces”.²

II. The Time.

No dates are provided in the book. Most statements are of a general nature and could fit into many eras, but the mention of the Chaldeans (1:6) places the book in the late seventh century B.C. The Chaldeans made their move against Assyrian with the defeat of Asshur in 614 and Nineveh in 612 and then chased them west to Haran. By 605 the Assyrians were completely defeated and to be heard from no more. Consequently, the date of the book should be between 625 and 605 B.C.

III. Habakkuk.

Habakkuk was of great interest to the Qumran sectaries. In 1950 Millar Burroughs published the Habakkuk Commentary. The commentary deals only with the first two chapters. From a history of religions point of view, the commentary is very interesting. But it is of little value in interpreting the prophecy.³

IV. Structure of the Book.

The prophet asks two questions (1:2-4 and 1:12-2:1). A parenthesis follows the second question (2:1). God answers the two questions (1:5-11 and 2:2-20). The first part of His second reply is an admonition to Habakkuk and to believers to trust Him (2:2-4). The second half is a series of five woes in which He condemns the wicked. Finally, unique to Habakkuk, He gives a psalm patterned after the Psalter with a heading, “A Prayer of Habakkuk the prophet on Shigionoth” and a conclusion, “To the Chief Musician with My Stringed Instruments.”⁴

V. Notes on the Text.

A. The first question: Why does God not punish the wicked (1:1-4).

This prophecy is called a burden (מֶשָּׂא Massah), a word used to describe a weighty message usually with negative consequences and usually against other nations (1:1).

Habakkuk laments in the fashion of Jeremiah (12:1-4) and of the Psalmist (Ps. 73) that God is not just. The wicked prosper, and the righteous suffer. He has prayed for God to intervene, but nothing has happened. He blames God for allowing him to see the perversion of justice without the intervention of justice. Habakkuk piles up words: violence, iniquity, trouble, plundering, strife, and contention.

The result is a powerless law. Habakkuk views the Torah (law) as God’s correction of human life—but now the law is powerless to change things. Justice never manifests itself and the wicked surrounds the righteous (hems them in). Instead of justice, a perversion of justice comes forth.

B. God’s answer (1:5-11).

God tells Habakkuk that He is about to do an astounding thing: He will raise up the Chaldeans, the Aramaic peoples who took over Babylon after centuries of infiltration. This is God’s answer: a devastating military invasion of Judah to punish her for her sins.

A long description of the Chaldeans follows.⁵ God uses similes to get across His point: leopard, wolves, and eagles. They are utterly unintimidated. Verse 11 states, “Then his mind changes and he transgresses.” Smith’s translation is better, “Then he passes by like wind and passes on.”⁶

C. Habakkuk’s second question (1:12-2:1).⁷

It is difficult to identify the subject of Habakkuk’s second question. He is not satisfied with God’s answer to his first question, but is he referring to Israel or to Babylon? The occurrence of the word “nations” in 1:17 suggests the latter. In which case, Habakkuk is now defending his people against the cruel judgment brought by the Babylonians.⁸ He confesses to God’s sovereignty and justice. Indeed God has marked out those who will be judged, but He is going to bring the cruel Chaldeans against the Jews. Habakkuk laments that God looks on iniquity (tolerates it).

Habakkuk then presents and develops an amazing simile. God has created mankind to be like leaderless fish in the sea. “They” (the Chaldeans) cast their nets and haul in a great catch of people. Then they worship their net. Habakkuk asks God how long He plans to allow this to happen (1:17).

Finally, he rather petulantly says he is going to stand his watch until God gives him his answer (2:1).

D. God’s second reply (2:2-20)

God’s reply is a bit of a rebuke. “I’ve told you that I will judge Judah through the Chaldeans, but you are not happy with that. Now I’m telling you again that you must accept the fact that things will happen in My time, not yours. But it will happen! Furthermore, you must trust Me and recognize that just people in Israel even if they are being treated unjustly by the Chaldeans, must live by their faithfulness” (2:2-4).⁹

This latter phrase became a foundational soteriological statement by the Apostle Paul in Romans 1:17. The context is different, but the premise is the same. Just people must walk by faith, Habakkuk says, because they cannot see the outworking of God’s plans. Likewise, people must act in faith on God’s promise to provide redemption apart from what they can see or touch—their own works.

Through a series of “woe” statements, God indicates that He will judge the Chaldeans (cf. Isaiah 10:15-19 where Assyria is rebuked for her arrogance when God uses her to punish Judah).

Woe #1 to the drunkard and plunderer (2:5-8).

Assuming that these woes are directed against Babylon, the charge here is that the Chaldeans are proud, covetous, and swallow up nations and peoples. Like a drunkard pursuing drink and death looking for corpses, so the Chaldeans are pursing nations. Since 1:5 is written from a point where the Chaldeans are just beginning to rise up, and 2:5-19 indicates a people already on the march and conquering many people, the date should probably be after 605 when Nebuchadnezzar completely routed the Assyrians and took over their hegemony.

Taking many pledges is a metaphor for conquering many peoples. The conquered ones will say, “you owe us” and start collecting later on.

Woe #2 to the one who covets evil gain (2:9-11)

The Chaldeans hoped to create enough wealth to be secure (nest on high and power of disaster). He advises the people of his house to do things contrary to the Law (shameful counsel) that takes advantage of people. However, God will cause the very house he is building through fraudulent activities to cry out against him.

Woe #3 to the one who builds a town with bloodshed (2:12-14).

The Chaldeans build a city with bloodshed, but God builds eternally—like Isaiah (Chapter 11) Habakkuk foresees a time when people all over the earth will know the Lord. His glory will not only fill the temple, it will cover the earth.

Woe #4 to the one who gives drink to his neighbor (2:15-17).

The Old Testament often uses the imagery of handing a cup of wine (often a picture of wrath) to the nations to make them drink (cf. Jer. 25:15-19). As the Chaldeans have made nations drunk, so God will make them drunk. Thus exposing their nakedness (no standing with God), and instead of glory they will have shame. The violence of the Chaldeans will be returned on their head.

Woe #5 the vanity of idolatry (2:18-20).

It is difficult for us today to understand the pervasive influence of idolatry in the ancient world. A visit to Hindu India is instructive in this respect. The Babylonians, like all the ancient near easterners worshipped idols (note 1:16 where they worship the net used to catch fish).

The Old Testament prophets constantly inveighed against idolatry as being the ultimate of futility. All their religious efforts are directed toward a speechless, handmade idol. In contrast the living Yahweh is in His holy temple—all the earth is commanded to submit to Him in silence. With this last profound statement, God through Habakkuk sums up His argument—I am sovereign, and I will carry out my divine plans.

E. A prayer of Habakkuk for God’s manifestation (3:1-19).

This prayer is stylized like many of the Psalms. The overall context calls for God to fulfill His promises in behalf of His people.

1. A theophany (3:3-7).¹⁰

This passage contains old ideas and words used to describe God’s coming forth in behalf of His people and against His enemies (cf. Isa 63:1-6; Exodus 15). God’s manifestation at Mount Sinai is alluded to here.

2. The battle (3:8-15).

Using graphic and symbolic language, Habakkuk reminds the Lord of His cosmic battle against His enemies. The rivers, mountains, the deep, and the heavenly bodies are all personified as doing battle with Yahweh but losing.

3. Habakkuk’s response of faith (3:16-19).

Habakkuk is expecting the Chaldean attack on his people. He recognizes this as a necessary judgment of God. No matter the disaster, he will rest in the Lord. God’s strength will give him the ability to triumph.

Sing it!

¹Ralph L. Smith, “Micah-Malachi” in Word Biblical Commentary, Waco, TX: Word Books, Publisher, 1984, p. 93.

²But see Smith, Ibid, who argues that it is a foreign word.

³Millar Burrows, ed., The Dead Sea Scrolls of St. Mark’s Monastery, vol. 1, New Haven: The American Schools of Oriental Research, 1950, plates LV-LXI. For example, when Habakkuk mentions the Chaldeans, the sectaries say that its interpretation is the Kitim. We know from elsewhere that the Kitim refer to the Romans.

⁴Smith, Ibid, p 95 says, “The last chapter of Habakkuk is a prayer in the form of a psalm. The reference to Habakkuk as a prophet in the superscription, along with the reference to the Shigionoth, may indicate that Habakkuk was a cultic or a temple prophet.”

⁵Smith, Ibid., p. 94, says, “The majority of OT scholars would probably date a large portion of the book of Habakkuk in the period between 612 and 587 B.C., although some editing was probably done later.”

⁶Ibid., p. 100. NIV “Then they sweep past like the wind and go on.

⁷Smith, Ibid., p. 905, argues that this may be later—in 597 when Nebuchadnezzar was pressuring Jerusalem.

⁸See Chisholm, pp. 187-188.

⁹Chisholm, p. 191

¹⁰See Smith, Ibid, p. 115, for a discussion of Sinai theophany.

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10. 哈巴谷書

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哈巴谷書註釋

「哈巴谷書按馬索拉經文或希臘文聖經的排序，是十二小先知書中的第八卷，它在那鴻書之後，西番雅書之前。一般認為這三位先知是同時期的先知，而他們的信息都有共同的信念：耶和華在人的事上有主權，衪審判惡人、拯救義人。」¹

I. 先知

除了這位先知的名字，我們對他一無所知，他的名字並未在別的經文出現。哈巴谷這名字從希伯來文「擁抱」這字而來，可能是「耶和華所擁抱的」（Habakkukiah）的簡稱。²

II. 時期

經文並沒有提及日期，而用語大多是一般性質，能套用於許多時代，但書中提及迦勒底人（1:6），故此推算書卷的日期約在公元前七世紀末期。迦勒底人在公元前614年攻打亞述，並在公元前612年攻打尼尼微，並追趕他們至哈蘭的西面，公元前605年亞述被徹底打敗了，從此不再被記錄。因此，這書的寫作日期應該是在公元前625和605之間。

III. 哈巴谷書

昆蘭的文士對哈巴谷書非常感興趣。在1950米勒伯勒斯（Millar Burroughs）出版了哈巴谷書的註釋，該註釋僅涉及前兩章。從宗教史的角度來看，該註釋是非常有趣的，但從詮釋角度來說，則沒有甚麼價值。³

IV. 哈巴谷書的結構

先知發問了兩個問題（1:2-4和1:12 - 2:1），在第二個問題後有附加語（2:1）。神回答了這兩個問題（1:5-11和2:2-20），在祂開始回答第二個問題時，祂勸誡哈巴谷和信徒要信祂 (2:2-4)，接著，下半部份是給惡人的五禍。書卷的結束部份很特別，是一篇標題為「先知哈巴谷的禱告詩、調用流離歌」的詩，並在結語寫上「這歌交與伶長、用絲絃的樂器」。⁴

V. 註釋

A. 第一個問題：為什麼神不懲罰惡人（1:1-4）

這預言被稱為一個重擔 (מֶשָּׂא Massah)，這是用來形容一個沉重的信息，它的含義是一個負面的後果將會來臨，並經常用於列國（1:1）。

哈巴谷的哀歌和耶利米書（12:1-4）與及詩篇的詩人（詩篇73）類同：神不公允，惡人得志而義人受苦。先知要求神介入，但什麼也沒有發生。哈巴谷用了大量的詞語：強暴、罪孽、毀滅、掠奪、爭端和相鬥，並責備神讓他看見公義被顛覆，而正義卻沒有干預。

這導致律法沒有效力。哈巴谷視妥拉（律法）是神糾正人生命的工具，但現在律法無力改變任何事情。公義沒有把自己清楚顯明出來，惡人圍困義人。顛倒的公義取代了真正的公義。

B. 神的回應 (1:5-11)

神告訴哈巴谷祂要做一件使人震驚的事情，祂要興起迦勒底人，他們是說亞蘭語的人，經過數個世紀的滲透接管巴比倫；神的回應是：猶大犯罪，毀滅性的軍隊入侵猶大懲罰她。

接著是對迦勒底人很長的描述 ⁵。神使用了豹、狼和鷹作明喻來傳達祂的觀點 – 迦勒底人無所畏懼。第11節把他們描述作「像風猛然掃過」。⁶

C. 哈巴谷的第二個問題 (1:12-2:1) ⁷

哈巴谷對神給他第一個問題的回答並不滿意，他的第二個問題難以確定誰是主體，是以色列還是巴比倫？因在1:17出現「列國」，故建議主體是後者。在這情況，哈巴谷現在要捍衛他的人民，反對透過巴比倫人帶來嚴酷審判。⁸ 他坦承神的主權與公義。事實上，神已指出誰將被審判，祂將以殘酷的迦勒底人來審判猶大。哈巴谷哀歎神袖手旁觀（容忍它）。

哈巴谷書繼續發展出令人驚歎的比喻。神創造了人類，要像海中群龍無首的魚。「他們」（迦勒底人）撒漁網和捕獲大量的人。接著他們敬拜他們的網。哈巴谷問神祂允許這情況延續多久（1:17)。

最後，先知暴躁地說要站立在樓上觀看，直至神給他答覆(2:1).

D. 神的第二次回應 (2:2-20)

神的回答帶有輕微的責備。「我已告訴你，我將透過迦勒底人審判猶大，你對此不高興。現在我再次告訴你，你必須接受，事情要按我所定的時間發生，不是按你的，但它們會發生！再者，你必須要信我和清楚明白以色列的義人，不管迦勒底人怎樣不公平地對待他們，他們都必須憑著信心，信實地生活。」(2:2-4) ⁹

這回答的後半部份成為使徒保羅在羅馬書 1:17的救恩聲明的基礎。雖然兩段經文按上下文有不同的背景，但它們卻有相同的前提。按哈巴谷所說：義人必須憑著信而行，那是因為他們看不見神的計劃怎樣實行出來。同樣，人必須按神救贖的應許憑著信而行，而非憑眼所能看到的或所能觸及的 – 自己的工作。

透過一系列的「禍」，神表達祂會審判迦勒底人（參以賽亞書 10:15-19，這經文是亞述被神使用來懲罰猶大，亞述因傲慢而被斥責）。

禍 #1 – 給醉酒的和掠奪的 (2:5-8)

在這裡，這些禍都是針對巴比倫，原因是迦勒底人驕傲、貪婪、和吞噬許多國家和人民，猶如醉漢尋求酒，好像死亡尋找屍體，迦勒底人則追求國度的擴張。哈巴谷書1:5描述迦勒底人剛冒起，而2:5-19則顯示這民族已前進並攻取許多的民，日期應是公元前605年以後，尼布甲尼撒徹底擊潰了亞述人和接管他們的霸權。

「聚集萬國、堆積萬民、都歸自己」是指征服了很多國家。被征服的會說：「你虧欠我們的。」並且稍後搶奪她。

禍 #2 – 給覬覦邪惡得益的人 (2:9-11)

迦勒底人希望創造足夠的財富作為保障（在高處搭窩，用災難性的手段）。她建議她的人民做違反律法的事情（邪惡的建議）從他人得益。但神卻使她用欺詐手段所得的，成為她的攻擊。

禍 #3 – 給流人血建城的人(2:12-14)

迦勒底人流人血來建城，但神所建的卻是永恆的 — 如以賽亞（第11章）哈巴谷先知預見地上所有的人將會認識主，祂的榮光不單充滿聖殿，還會覆蓋全地。

禍 #4 – 給那些使鄰舍醉酒的人(2:15-17)

舊約常常使用把酒遞給列國使她們醉酒作比喻（憤怒的象徵，參耶利米書25:15-19）。因迦勒底人使列國醉酒，神也要使她醉酒。使她赤身露體（不能在神前站立），以羞恥取代榮耀。迦勒底人的暴行會返回他們的頭上。

禍 #5 – 虛空的偶像敬拜(2:18-20)

對於生活在現今世代的我們，難以理解古代偶像充斥各處的情況，也許前往印度遊覽，看看印度教的情況，就較容易理解這經文。巴比倫人和古代近東人同樣敬拜偶像（在1:16他們敬拜用來捕魚的網）。

在舊約，先知常常痛斥偶像敬拜是沒有益處的。拜偶像的人敬拜不能言、人手所造的偶像；而耶和華卻是聖殿裡永活的神 – 全地都被命令在祂面前肅敬靜默。第20節是神透過哈巴谷作的總結：我是擁有主權的神，我會實行我的神聖計劃。

E. 哈巴谷先知透過禱告彰顯神 (3:1-19)

這禱告的風格和詩篇裡許多篇詩相似。整體而言是祈求神為祂子民的緣故應驗應許。

1. 顯現（3:3-7）¹⁰

這經文含有古老的概念和用語來表達神為子民前來對抗仇敵（參以賽亞書63:1-6 ；出埃及記 15章），這裡也隱含神在西乃山的顯然。

2. 爭戰（3:8-15）

哈巴谷使用圖象和象徵性語言提醒神與敵人那場宇宙的爭戰。江河、山嶺、深淵和天上的靈體都被人物化，全部起來與耶和華爭戰，但他們敗下陣來。

3. 哈巴谷信心的回應（3:16-19）

哈巴谷預計迦勒底人會攻擊他的人民。他承認這是從神而來，並且是必須的審判。無論面臨怎樣的災難，他會在主裡得安息；神的力量會給他能力取得勝利。

歌頌吧！

¹Ralph L. Smith, “Micah-Malachi” in Word Biblical Commentary, Waco, TX: Word Books, Publisher, 1984, p. 93.

²But see Smith, 同上，認為它是一個外來詞。

³Millar Burrows, ed., The Dead Sea Scrolls of St. Mark’s Monastery, vol. 1, New Haven: The American Schools of Oriental Research, 1950, plates LV-LXI. 例如，當哈巴谷書提到迦勒底人，昆蘭文士說它的解釋是Kitim。我們從別處知道Kitim 是指羅馬。

⁴ Smith, Ibid, p 95作者說：「哈巴谷書最後一章是一首祈禱詩。哈巴谷作為一位如上文所提的先知，以及調用流離歌（Shigionoth），哈巴谷先知可能是一位狂熱的或聖殿的先知。」

⁵Smith, Ibid., p. 94, 這裡說「大部份的舊約學者都同意哈巴谷書的大部份內容是公元前612至587的作品，或許有小部份在較後期曾加以編輯。」

⁶Ibid., p. 100. NIV “Then they sweep past like the wind and go on.

⁷Smith, Ibid., p. 905, 認為應該是較後的時期 – 公元前 597 當尼布甲尼撒向耶路撒冷施壓。

⁸See Chisholm, pp. 187-188.

⁹Chisholm, p. 191

¹⁰See Smith, Ibid, p. 115, 討論西乃山的神聖顯現。

1.4. Assurance of Eternal Security

Introduction

While the believer may gain assurance of his salvation and know that he has been saved, the question may arise concerning the permanence of his salvation. Once genuinely saved by trusting in the merit of Christ’s death on the cross for sin, can the believer lose his salvation? Is there anything we can do to lose our salvation? The answer is NO! Why? Because Scripture clearly affirms the fact we are protected by the power of God through faith. Faith brings us into a grace relationship with God as a gift of God through the merit of His beloved Son. We are saved by His record, not ours.

1 Peter 1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time.

Ephesians 1:6 to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son.

Ephesians 2:8-9 For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; 9 it is not from works, so that no one can boast.

The following seven approaches set forth the case for the believer’s eternal security, “buckled up for safety” because of the power of God and the overwhelming sufficiency of the person and work of Christ.

The Trinity Approach

The first argument for the eternal security of the believer stems from seeing how all three persons of the trinity work in concert to make and keep us secure in Christ.

From the Standpoint of the Son

Romans 8:31-39 What then shall we say about these things? If God is for us, who can be against us? 32 Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things? 33 Who will bring any charge against God’s elect? It is God who justifies. 34 Who is the one who will condemn? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “ For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” 37 No, in all these things we have complete victory through him who loved us! 38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, 39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

The declaration in Romans 8:34, “Christ is the one who died,” is given in answer to the questions of verses 31-33, and in anticipation to the questions and declarations of verses 35-39. The goal of verse 34, however, is to show the absolute security of the believer. Two reasons are stated in relation to God the Son:

(1) Christ Died as Our Redeemer and Substitute: By His death Christ removed the barrier that separates mankind from God. Man’s sin and God’s holiness, which form a barrier between the sinner and God, were dealt with at the cross so God is free to justify us, declare us righteous through faith in Jesus Christ. The same truth is declared in the following verses.

Romans 3:23-28 for all have sinned and fall short of the glory of God. 24 But they are justified freely by his grace through the redemption that is in Christ Jesus. 25 God publicly displayed him at his death as the mercy seat accessible through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed. 36 This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus’ faithfulness.27 Where, then, is boasting? It is excluded! By what principle? Of works? No, but by the principle of faith! 28 For we consider that a person is declared righteous by faith apart from the works of the law.

Romans 5:1,8 Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, … 8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

The book of Hebrews states Christ’s death is the only sacrifice which counts and is once and for all time.

Hebrews 9:11-14 But now Christ has come as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption. 13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our consciences from dead works to worship the living God.

Hebrews 9:26-28 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. 27 And just as people are appointed to die once, and then to face judgment, 28 so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.

Hebrews 10:12-14 But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God, 13 where he is now waiting until his enemies are made a footstool for his feet. 14 For by one offering he has perfected for all time those who are made holy.

(2) Christ Is Risen and Sits at God’s Right Hand. The second argument of Romans 8:34 concerns the resurrection and session of the Savior at God’s right hand. He sits at God’s right hand as our powerful advocate and intercessor to plead our case when we sin or when accused of sin, and to intercede on our behalf by virtue of His finished work on the cross which reconciles us to God.

Revelation 12:10 Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser of our brothers, the one who accuses them day and night before our God, has been thrown down.”

Romans 5:10-11 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 11 Not only this, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Hebrews 7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

John 17:11 I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them safe in your name that you have given me, so that they may be one just as we are one.

From the Standpoint of the Father

Through the protection of our heavenly Father, whose holiness has been perfectly satisfied by the death of His Son, we are kept by:

His Sovereign Purpose

Salvation depends upon God to bring it to pass, not us. Nothing, not even our sin, can frustrate the eternal and sovereign purpose of God who determined to save us by grace through faith in His Son. Since God’s holiness has been satisfied by the death of Christ, He can be just and the justifier of those who receive His Son by faith.

Ephesians 1:3-6 Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ. 4 For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love. 5 He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will— 6 to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son.

His Love for the Son

We are kept for the sake of the Son and His perfect work for our sin. Believers are “in his dearly loved Son,” the place where God’s love abides, and nothing whatsoever can separate us from the love of God (cf. Eph 1:3-6 above).

Romans 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

His Work of Discipline

The Father’s work of discipline proves we are still sons even when we sin. He does not disown us; He disciplines us.

Hebrews 12:5-11 And have you forgotten the exhortation addressed to you as sons? “My son, do not scorn the Lord’s discipline or give up when he corrects you. “For the Lord disciplines the one he loves and chastises every son he accepts.” 7 Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline? 8 But if you do not experience discipline, something all sons have shared in, then you are illegitimate and are not sons. 9 Besides, we have experienced discipline from our earthly fathers and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? 10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. 11 Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.

1 Corinthians 5:1-5 It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with his father’s wife. 2 And you are proud! Shouldn’t you have been deeply sorrowful instead and removed the one who did this from among you? 3 For even though I am absent physically, I am present in spirit. And I have already judged the one who did this, just as though I were present. 4 When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, 5 turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.

1 Corinthians 11:30-32 That is why many of you are weak and sick, and quite a few are dead. 31 But if we examined ourselves, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world.

Sin does not change our relationship to God as His children though it does affect our fellowship, the intimacy of our walk with God, our ability to serve Him, and the rewards we will receive in the future kingdom.

1 Corinthians 3:12-15 If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, 13 each builder’s work will be plainly seen, for the Day will make it clear, because it will be revealed by fire. And the fire will test what kind of work each has done. 14 If what someone has built survives, he will receive a reward. 15 If someone’s work is burned up, he will suffer loss. He himself will be saved, but only as through fire.

His Sovereign Power

Nothing or no one is greater than the Father which means nothing or no one can defeat God’s purpose to save us or remove us from His love and care (cf. Rom. 8:31-39).

1 Peter 1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time.

Jude 24 Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence,

2 Corinthians 5:17-19 So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come! 18 And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation. 19 In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation.

From the Standpoint of the Holy Spirit

His Work of Spirit Baptism

Spirit baptism refers to the work of the Holy Spirit whereby He places believers into union with the body of Christ and identifies them with Christ’s person and work. If believers could lose their salvation, it would mean the body of Christ could and would be maimed. This is foreign to Scripture. To the carnal church in Corinth, which was full of strife, envy, fornication, and drunkenness, Paul declared, “are you not walking like mere men?” (1 Cor. 3:3). Yet, he affirmed the fact of their salvation and the presence of the Holy Spirit in their lives.

1 Corinthians 12:12-13 For just as the body is one and yet has many members, and all the members of the body—though many—are one body, so too is Christ. 13 For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves or free, we were all made to drink of the one Spirit.

1 Corinthians 3:1 So, brothers and sisters, I could not speak to you as spiritual people, but instead as people of the flesh, as infants in Christ.

1 Corinthians 1:2 to the church of God that is in Corinth, to those who are sanctified in Christ Jesus, and called to be saints, with all those in every place who call on the name of our Lord Jesus Christ, their Lord and ours.

1 Corinthians 6:19-20 Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? 20 For you were bought at a price. Therefore glorify God with your body.

His Work in Regeneration

Regeneration refers to the impartation of spiritual and eternal life which makes us new creatures in Christ. This can never change. First, it is based on the work of the Son, not our works. And second, as physical birth makes one a child of his parents forever, so spiritual birth does the same.

2 Corinthians 5:17 So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come!

Titus 3:5-7 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 6 whom he poured out on us in full measure through Jesus Christ our Savior. 7 And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.”

John 3:3-8 Jesus replied, “I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” 5 Jesus answered, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God. 6 What is born of the flesh is flesh, and what is born of the Spirit is spirit. 7 Do not be amazed that I said to you, ‘You must all be born from above.’ 8 The wind blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.”

John 3:16-18 For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but that the world should be saved through him. 18 The one who believes in him is not condemned. The one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God.

As mentioned previously, rather than disown a disobedient child, God disciplines his children. At times it may even be to the point of physical death, but believers still remain His children (cf. above Heb. 12:5-12).

His Work of Indwelling

This refers to the gift of the Holy Spirit to indwell the believer which was promised by our Lord as a permanent indwelling. The Spirit is given forever and given without conditions other than faith in Christ.

John 7:37-39 On the last day of the feast, the greatest day, Jesus stood up and shouted out, “If anyone is thirsty, let him come to me, and 38 let the one who believes in me drink. Just as the scripture says, ‘ From within him will flow rivers of living water.’” 39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, because Jesus was not yet glorified.)

John 14:16 Then I will ask the Father, and he will give you another Advocate to be with you forever

1 Corinthians 6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?

James 4:5 Or do you think the scripture means nothing when it says, “The spirit that God caused to live within us has an envious yearning”?

The Holy Spirit as a Seal

This is a description of the Holy Spirit from the standpoint of what He is to the believer through His indwelling. A seal in ancient times was a sign and proof of: (a) a completed transaction, i.e., our salvation, (b) of ownership, we belong to God, and (c) of security since only an authorized person could break the seal. In this case it is God and He has promised not to do so.

Ephesians 4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

2 Corinthians 1:22 who also sealed us and gave us the Spirit in our hearts as a down payment.

As a result, Paul declares that even the carnal Christians at Corinth belonged to God as a result of this finished transaction of their salvation in Christ.

The Holy Spirit as an Earnest

This forms another picture of what the Holy Spirit is to believers in Christ. As an earnest agreement on a house is a buyer’s pledge to purchase and pay the full price for the house, so the Holy Spirit is God’s personal pledge and guarantee of our security promising us there is more to come: we will receive the ultimate or eternal blessings of our salvation. The term “down payment” in the following verses refer to an earnest agreement-like pledge.

Ephesians 1:14 who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory.

2 Corinthians 1:22 who also sealed us and gave us the Spirit in our hearts as a down payment.

The Positional Approach

Spirit baptism joins the believer into union with Christ. This becomes the new spiritual position of the believer. Phrases such as “in Christ,” “in the beloved,” and “with Christ,” used over and over again in Paul’s epistles, refer to this concept. This calls attention to the fact the Bible emphasizes we are saved and accepted through our position in or union with Christ.

Ephesians 1:3 Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ.

Ephesians 1:6 to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son.

Ephesians 2:5-6 even though we were dead in transgressions, made us alive together with Christ—by grace you are saved!— 6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

Colossians 2:10 and you have been filled in him, who is the head over every ruler and authority.

2 Timothy 2:11-13 This saying is trustworthy: If we died with him, we will also live with him. 12 If we endure, we will also reign with him. If we deny him, he will also deny us. 13 If we are unfaithful, he remains faithful, since he cannot deny himself.

This is a place not only of security, but of double security! Our union with Christ is a guarantee of glory.

Colossians 3:3-4 for you have died and your life is hidden with Christ in God. 4 When Christ (who is your life) appears, then you too will be revealed in glory with him.

The Logical Approach

Simply stated, if God did so much for us while we were sinners, completely alienated and enemies of God before salvation, how much more will He not do for us now that we have been reconciled and stand related to Him as His children who have been justified, declared righteous in Christ?

Romans 5:8-10 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 9 Much more then, because we have now been declared righteous by his blood, we will be saved through him from God’s wrath. 10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Romans 8:32 Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things?

God’s Hand Approach

A specific and wonderful promise from the Lord is that no one (and this must include Satan or ourselves) can remove us from either the hand of the Son or the Father. Scripture tells us we are in God’s hand, which is a place of perfect security because He is greater than all.

John 10:28-29 I give them eternal life, and they will never perish; no one will snatch them from my hand. 29 My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand. 30 The Father and I are one.”

The Tense Approach

The use of the perfect tense in a number of New Testament passages would further point to the believer’s security. The meaning of the perfect tense in Greek combined with the context and the analogy of Scripture forms another argument for the security of the believer. The perfect tense refers to action or an event which, completed in the past, has results existing in the present time (i.e., in relation to the time of the speaker). It looks at the present state of affairs. The following passages that use the perfect tense stress the saved state of the believer who has trusted in the Savior.

John 5:24 “I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned, but has crossed over from death to life.

Romans 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God’s glory.

Ephesians 2:8 For by grace you are savedthrough faith, and this is not from yourselves, it is the gift of God;

The Grace Approach

This argument is simply this. The New Testament plainly states we are saved by grace through faith in the person and work of Christ, and that salvation is not of human works or works of righteousness which we have done. If, however, having put our trust in the person and work of Christ, we can lose our salvation by what we do or do not do, then in the final analysis, we are saved by works. This is contrary to the theology of the New Testament (cf. also Rom. 4:1-5; 11:6; Rev. 21:6; 21:17).

Ephesians 2:8-9 For by grace you have been saved through faith, and this is not from you; it is the gift of God; 9 it is not from works, so no one may boast.

Titus 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,

What Sin Approach

This approach asks the question, “ What sin causes a person to lose his salvation?” Sin, any sin falls short of the perfect holiness of God. Every person, regardless of his maturity or relationship with the Lord, is far from perfect by God’s standard. We all have something in our lives which falls short of God’s glory, i.e., some sin though it may be unknown.

1 John 1:8-10 If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us. 9 But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness. 10 If we say we have not sinned, we make him a liar and his word is not in us.

Where, then, do we draw the line? Those who believe we can lose our salvation categorize sin as though God overlooks some sins while He judges others. It becomes a matter of degrees and the question arises, how bad must we become before we lose our salvation? Which sin does us in? People often categorize sin into various levels, but their categories are usually out of touch with God’s perspective.

Proverbs 6:16-19 There are six things that the Lord hates, even seven things that are an abomination to him: 17 haughty eyes, a lying tongue,and hands that shed innocent blood, 18 a heart that devises wicked plans,feet that are swift to run to evil, 19 a false witness who pours out lies,and a person who spreads discord among family members.

Problem Passages

What about those passages that are often taken to mean the believer can lose his salvation? For this study, we cannot deal with all these passages. Generally, however, we can show that none of these passages teach we can lose our salvation if the immediate context and the context of the entire New Testament is considered, or if the principle of the analogy of the faith is considered.

The Analogy of the Faith

The analogy of the faith is a hermeneutical principle which says unclear passages should be understood in the light of clear ones, not vice versa. It is my conviction that those who believe we can lose our salvation, or who teach Lordship salvation, violate this principle.

They violate this principle in two ways:

(1) They base their understanding of the Gospel on a few difficult or unclear passages rather than the many very clear ones.

(2) They overthrow the correct interpretation of clear passages by understanding them in the light of their faulty views of the unclear or more difficult passages of Scripture.

Categories of Difficult Passages

The problem passages (those used to teach believers can lose their salvation, or used to teach that they were never really saved or they would never do such and such) in reality fall into one or more of the following categories and do not deal with the issue of eternal salvation:

(1) Passages that deal with the Bema (the Judgment Seat of Christ) and are thus warning believers against the potential loss of rewards—rather than the loss or lack of salvation.

1 Corinthians 9:25-27 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one. 26 So I do not run uncertainly or box like one who hits only air. 27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified.

(2) Passages that warn against the severity of God’s discipline in this life when believers refuse to respond to His grace.

1 Corinthians 3:16-17 Do you not know that you are God’s temple and that God’s Spirit lives in you? 17 If someone destroys God’s temple, God will destroy him. For God’s temple is holy, which is what you are.

Hebrews 6:1-6 Therefore we must progress beyond the elementary instructions about Christ and move on to maturity, not laying this foundation again: repentance from dead works and faith in God, 2 teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment. 3 And this is what we intend to do, if God permits. 4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, 5 tasted the good word of God and the miracles of the coming age, 6 and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt.

Hebrews 10:23-31 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy. 24 And let us take thought of how to spur one another on to love and good works, 25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near. 26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, 27 but only a certain fearful expectation of judgment and a fury of fire that will consume God’s enemies. 28 Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses. 29 How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace? 30 For we know the one who said, “ Vengeance is mine, I will repay,” and again, “ The Lord will judge his people.”

(3) Passages that portray the nature of who we are as God’s children, and that which must, therefore, characterize us as children of God. This includes passages that portray the nature and condition of unbelievers as a motivation to godly living or living like the people we have become positionally in Christ. These passages do not threaten us with the loss of salvation nor do they call us to question our salvation. They challenge us to live like the people we are in Christ. For instance, compare Ephesians 5:1-12.

1 Therefore, be imitators of God as dearly loved children 2 and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God. 3 But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints. 4 Neither should there be vulgar speech, foolish talk, or coarse jesting—all of which are out of character—but rather thanksgiving. 5 For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God. 6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. 7 Therefore do not be partakers with them, 8 for you were at one time darkness, but now you are light in the Lord. Walk as children of the light— 9 for the fruit of the light consists in all goodness, righteousness, and truth— 10 trying to learn what is pleasing to the Lord. 11 Do not participate in the unfruitful deeds of darkness, but rather expose them. 12 For the things they do in secret are shameful even to mention

The Argument of 1 John 3:6f.

1 John 3:6-10 Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him. ^3:7 Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous. ^3:8 The one who practices sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil. ^3:9 Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God. ^3:10 By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness—the one who does not love his fellow Christian—is not of God.

First John 3:6 occurs in a section where John is giving reasons why believers should not sin. Here he gives one reason after another not to question our salvation but to motivate believers to walk in the light. Does 1 John 3:6b mean the abiding believer, the one who clings to Christ, actually never sins? Such an idea would contradict 1 John 1:8 and 10 and 5:16. Because of our weakness and lack of perfection in this life, even abiding believers sin. So what does John mean?

As an illustration, let’s say a young child steals a pack of gum at the supermarket. When the mother finds out, she says, “the members of this family do not steal. Do you understand that?” Does that make sense? One of them had just done that very thing. What was this mother saying? She was saying that stealing was against the moral standards of their family, and therefore, the little boy had to learn this lesson and refrain from ever doing it again. She wasn’t saying she had gone around and checked and found that none of the members of the family had ever stolen. She was pointing out the standards of their family as a motivation to her son.

John is simply telling us, this is the standard, that we do not sin, and we need to get with the plan. He is not denying that believers sin or that they can fall into the pattern of sinning. To drive this concept home even more, this verse is followed by more reasons and illustrations against sin in the lives of believers.

Another statement for motivation is in verse 9: “Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God.” It is not saying believers are incapable of sinning. This would contradict the verses mentioned above.

Most take this verse to mean that John is saying Christians cannot sin or will not sin habitually. Is this what John is saying? No. I do not believe this is his point. “Practices” is a misleading translation. If that was John’s point, the Greek prasso, which John uses in the verses below, could have expressed that more clearly.

John 3:20 For everyone who does ( prasso) evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

John 5:29 and will come out—the ones who have done what is good to the resurrection resulting in life, and the ones who have done ( prasso) what is evil to the resurrection resulting in condemnation.

So, what is John saying? The word “cannot” does not always mean incapable. It can also mean unwilling. The following New Testament passages illustrates this:

Luke 11:5-7 Then he said to them, “Suppose one of you has a friend, and you go to him at midnight and say to him, ‘Friend, lend me three loaves of bread, 6 because a friend of mine has stopped here while on a journey, and I have nothing to set before him.’ 7 Then he will reply from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. I cannot get up and give you anything.’

Luke 14:20 Another said, ‘I just got married, and I cannot come.’

Mark 1:45 But as the man went out he began to announce it publicly and spread the story widely, so that Jesus was no longer able to enter any town openly but stayed outside in remote places. Still they kept coming to him from everywhere.

Mark 6:3-5 Isn’t this the carpenter, the son of Mary and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him. 4 Then Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.” 5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them.

1 Corinthians 10:21 You cannot drink the cup of the Lord and the cup of demons. You cannot take part in the table of the Lord and the table of demons.

First John 3 is saying we must be unwilling to sin because we were born of God’s nature. This is much like Romans 6:1-10 which follows the declaration of 5:20-21.

Let’s say a doctor tells a smoker with throat problems, “You cannot smoke again.” This doesn’t mean the person is incapable of smoking but that he must not because of the physical consequences to his body.

It is clear from the life of King David, who is called a man after God’s own heart, that believers can and do fall into serious sin and for long periods of time. For believers in Christ (with all that they have in Christ) to live under sin’s reign like the unbelieving world is an illogical and contradictory position. It carries with it very serious consequences including the possibility of the sin unto death as God’s divine discipline to stop the pattern of sinning.

1 Corinthians 11:27-32 For this reason, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 A person should examine himself first, and in this way let him eat the bread and drink of the cup. 29 For the one who eats and drinks without careful regard for the body eats and drinks judgment against himself. 30 That is why many of you are weak and sick, and quite a few are dead. 31 But if we examined ourselves, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world.

1 John 5:16-17 If anyone sees his fellow Christian committing a sin not resulting in death, he should ask, and God will grant life to the person who commits a sin not resulting in death. There is a sin resulting in death. I do not say that he should ask about that. 17 All unrighteousness is sin, but there is sin not resulting in death.

The Consequences of Carnality
(Living with Known Sin in the Life)

Key Passages:

Psalm 66:18 If I had harbored sin in my heart, the sovereign Master would not have listened.

Psalm 32:3-4 When I refused to confess my sin, my whole body wasted away, while I groaned in pain all day long. 4 For day and night you tormented me; you tried to destroy me in the intense heat of summer.

1 John 1:6 If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.

(1) Loss of fellowship with the Lord plus loss of the control of the Holy Spirit and His fruit in the life (cf. 1 Jn. 1:5-7). Sin grieves and quenches the Spirit (Eph. 4:30; 1 Thess. 5:19). Sin affects our prayer life (Ps. 66:18), our witness (Acts 1:8), Bible study (1 Cor. 2:10-16; Eph. 3:16f), i.e., all the ministries of the Holy Spirit in believers’ lives. The Holy Spirit’s ministry is turned from enabling to convicting, etc.

1 John 1:5-7 Now this is the gospel message we have heard from him and announce to you: God is light, and in him there is no darkness at all. 6 If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth. 7 But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.

Ephesians 4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

1 Thessalonians 5:19 Do not extinguish the Spirit.

Psalm 66:18 If I had harbored sin in my heart, the sovereign Master would not have listened.

Acts 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.

1 Corinthians 2:10-16 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God. 11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God. 12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. 13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. 14 The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. 15 The one who is spiritual discerns all things, yet he himself is understood by no one. 16 For who has known the mind of the Lord, so as to advise him? But we have the mind of Christ.

Ephesians 3:16-19 I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person, 17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love, 18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, 19 and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God.

(2) Misery, loss of joy, because we are controlled by the sinful nature.

(3) Dissipation or wastefulness of our spiritual, mental, and physical resources.

Ephesians 5:18 And do not get drunk with wine, which is debauchery, but be filled by the Spirit,

(4) Production of the works of the flesh with their awful consequences.

Galatians 5:19-21 Now the works of the flesh are obvious: sexual immorality, impurity, depravity, 20 idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, 21 envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Galatians 5:26 Let us not become conceited, provoking one another, being jealous of one another.

(5) Divine discipline, the heavy hand of God on our lives to turn us around.

Hebrews 12:5-10 And have you forgotten the exhortation addressed to you as sons? “My son, do not scorn the Lord’s discipline or give up when he corrects you. 6 “For the Lord disciplines the one he loves and chastises every son he accepts.” 7 Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline? 8 But if you do not experience discipline, something all sons have shared in, then you are illegitimate and are not sons. 9 Besides, we have experienced discipline from our earthly fathers and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? 10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness.

1 Corinthians 11:29-32 For the one who eats and drinks without careful regard for the body eats and drinks judgment against himself. 30 That is why many of you are weak and sick, and quite a few are dead. 31 But if we examined ourselves, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world.

Psalm 32:4 4 For day and night you tormented me; you tried to destroy me in the intense heat of summer.

(6) Broken relationships and pain to those around us, especially to our families.

Galatians 5:15 However, if you continually bite and devour one another, beware that you are not consumed by one another.

Hebrews 12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up and causing trouble, and through him many become defiled.

(7) Loss of our testimony in the world and dishonor to the Lord.

1 Peter 2:12-15 and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. 13 Be subject to every human institution for the Lord’s sake, whether to a king as supreme 14 or to governors as those he commissions to punish wrongdoers and praise those who do good. 15 For God wants you to silence the ignorance of foolish people by doing good.

1 Peter 3:15-17 But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 16 Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 17 For it is better to suffer for doing good, if God wills it, than for doing evil.

1 Peter 4:15-16 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. 16 But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name.

(8) Loss of rewards at the Bema seat of Christ.

2 Corinthians 5:10 For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil.

Consequences of
Continued and Open Rebellion

In addition to the above the following apply:

(1) Increased discipline from the heavy hand of God.

Psalm 32:4 4 For day and night you tormented me;
you tried to destroy me in the intense heat of summer.

Hebrews 12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.”

(2) Continuation in sin may require the church to take action even to the point of excommunication (1 Cor. 5).

2 Thessalonians 3:6-15 6 But we command you, brothers and sisters, in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined life and not according to the tradition you received from us. 7 For you know yourselves how you must imitate us, because we did not behave without discipline among you, 8 and we did not eat anyone’s food without paying. Instead, in toil and drudgery we worked night and day in order not to burden any of you. 9 It was not because we do not have that right, but to give ourselves as an example for you to imitate. 10 For even when we were with you, we used to give you this command: “If anyone is not willing to work, neither should he eat.” 11 For we hear that some among you are living an undisciplined life, not doing their own work but meddling in the work of others. 12 Now such people we command and urge in the Lord Jesus Christ to work quietly and so provide their own food to eat. 13 But you, brothers and sisters, do not grow weary in doing what is right. 14 But if anyone does not obey our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed. 15 Yet do not regard him as an enemy, but admonish him as a brother.

Matthew 18:17 If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector.

(3) Divine discipline to the point of physical death.

1 Corinthians 11:30 That is why many of you are weak and sick, and quite a few are dead.

1 John 5:16 If anyone sees his fellow Christian committing a sin not resulting in death, he should ask, and God will grant life to the person who commits a sin not resulting in death. There is a sin resulting in death. I do not say that he should ask about that.

Certainly, believers are secure in Christ and cannot lose their salvation, a salvation accomplished by the finished work of the Savior who sits victoriously at God’s right hand to plead our case. But reality, and Scripture shows us, unless believers abide in fellowship and deal in faith with the sin in their lives, they can fall into serious conditions of sin just like David. Such can happen because the person was never truly saved, but quite often the real cause is a failure to abide in the life and power of the Spirit of God.

It is our hope that this study on the eternal security of the believer has been a help. The goal of understanding our security is an assurance that motivates to godly living, never careless living or taking the Lord for granted. Remember, God is our heavenly Father who, in love will discipline His children to draw them back to himself.

The Apostle staked his faith on the trustworthiness of God’s grace. Though some understand this to refer to God’s deposit of gifts in Paul, I believe that which he had entrusted, literally, “the deposit,” was his personal faith in the finished work of Christ as the basis of his salvation. Paul was confident that this would be preserved until all the dangers and failures of life would be past with the coming of the Lord.

Related Topics: Assurance, Basics for Christians

Lesson 88: Doing God’s Will in a Hostile World (John 17:1-5)

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March 29, 2015

I hope you left your shoes at the door when you came in today, because we’re on holy ground. Every week I feel overwhelmed with inadequacy when it comes to preaching God’s Word. But when I come to a chapter like John 17, I’m almost paralyzed! We’re entering the holy of holies and so we must tremble as we come in (Isa. 66:2). “Who is adequate for these things?” (2 Cor. 2:16)

Scottish minister John Brown (cited by A. W. Pink, Exposition of John) wrote: “The seventeenth chapter of the Gospel by John, is, without doubt, the most remarkable portion of the most remarkable book in the world.” We often read in the Gospels that Jesus prayed. Sometimes we can read short snippets of His prayers (e.g., John 11:41-42; 12:27-28). But here, just hours before Jesus was arrested, we get to eavesdrop on His prayer, the longest recorded prayer in the New Testament. Jesus prays for Himself, that He would be glorified (17:1-5); for His disciples, that they would be sanctified (17:6-19); and for the church, that it would be unified (17:20-26).

This prayer teaches us about prayer, about God’s sovereign purpose and our place in it, and about the relationship between the Father and the Son. The Lord Jesus views Himself equal to the Father in terms of glory (John 17:5), and yet distinct from the Father and subject to Him in their relationship. John G. Mitchell (An Everlasting Love [Multnomah Press], p. 321) wrote, “If there is any chapter in the Bible that would reveal the deity of the Son of God and His equality with the Father, it would be this chapter.”

This prayer, along with His subsequent prayer in the garden, steeled Christ to endure the hostility of sinners against Himself (Heb. 12:3). To be faithful witnesses in a world that is hostile to the gospel, we learn from our Lord that …

To do God’s will in this hostile world, understand and submit in prayer to God’s sovereign plan to glorify Himself through the cross.

This prayer reveals Christ’s raw courage in facing the cross! He was resolute because He knew God’s plan and He submitted in prayer to that plan. What we learn here will help us to do God’s will when we face the hostility of this evil world.

1. Jesus recognized and submitted to God’s sovereign plan to glorify Himself through the cross.

God’s sovereignty is not an impractical theological subject for debate, but rather a practical truth to be applied, especially when we face major trials. We see four aspects of this truth here:

A. God’s sovereign plan involved “the hour” when the Son of God would offer Himself on the cross.

John 17:1: “Jesus spoke these things; and lifting up His eyes to heaven, He said, ‘Father, the hour has come; glorify Your Son, that the Son may glorify You ….”

“These things” refers to the upper room discourse. Jesus spoke the words of this prayer out loud, so that the disciples could learn from it and record it for our instruction. “Father” shows the close relationship between Jesus and the Father. He uses it six times in this prayer (here; John 17:5, 11 [“Holy Father”], 21, 24, & 25 [“righteous Father”]). There is an eternal relationship between God the Father and God the Son, reflecting their intimacy and love for one another. But God is also the Father of Jesus when He took on human flesh (Luke 1:35). The Lord instructed us to pray, “Our Father, who is in heaven …” (Matt. 6:9). This reveals the amazing truth that we can approach the Sovereign Creator of the universe as our loving Father, who cares for us as His children. But it also shows that we always must come to Him in submission, recognizing His sovereign authority over us.

“The hour has come” points to the God-ordained hour of the cross. Five times in this Gospel Jesus referred to His hour or His time as not having arrived (John 2:4; 7:6, 8, 30; 8:20). But when the cross was immediately ahead, Jesus said that the hour had come (John 12:23, 27; 13:1; 16:32). It was the hour determined before the foundation of the world between the Father and the Son when the Son would make atonement for our sins. Peter referred to it in his sermon on the Day of Pentecost (Acts 2:23), “This Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death.” God sovereignly determined the plan for our salvation, but those who carried out the plan by crucifying the Lord were responsible for their awful sin.

God’s sovereign plan is also seen in Jesus’ repeated references to being “sent” to earth by the Father (here in John 17:3). John refers to Jesus’ being sent 41 times, more than any other Gospel, which shows that “the thought of mission is important to John” (Leon Morris, The Gospel According to John [Eerdmans], pp. 230-231, note 78). Jesus lived with that sense of coming to earth to accomplish the work that the Father had given Him to do (John 17:4).

Of course, we cannot know God’s sovereign plan in advance, as Jesus did; He knew when that predetermined “hour” was upon Him. But we can know that God is sovereign over every trial that comes into our lives. Jesus endured the cross by trusting that the Father had determined the hour. You can endure trials in your life knowing that God is in control of history and that He is directing your history. He wants to be glorified as others see you trusting Him in prayer as you go through difficulties and trials.

B. God’s sovereign plan is to glorify Himself and His Son through the cross.

Jesus refers to this in verse 1, “Glorify Your Son, that the Son may glorify You”; and in verse 4: “I glorified You on the earth, having accomplished the work which You have given Me to do.” The cross was the primary work that Jesus came to accomplish. In verse 4, Jesus views the cross as already finished.

The cross was an unlikely place to find glory. In that day, they didn’t make jewelry to display the cross attractively on a necklace. That would be like wearing a hangman’s noose around your neck in our day! The cross was a place of shame, humiliation, and the most excruciating form of execution known to man. But the cross is where God’s glory was supremely displayed.

To glorify God is to display His perfect attributes so that others will marvel at who He is. It means to make Him look good, as He truly is. And nothing glorifies God like the cross. It displays both God’s power and His wisdom, as Paul writes (1 Cor. 1:23-24): “We preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.” The cross is God’s power because the gospel is the power of God for salvation to everyone who believes (Rom. 1:16). It is God’s wisdom, because it removes human works and human “goodness,” which bring glory to man, as the means of salvation.

In every religion except biblical Christianity, salvation is based at least partly on human works or merit. But the gospel of the cross brings everyone before God as guilty sinners, so that when He saves them, He gets all the glory. That’s why Satan is relentless in opposing the message of the cross, sometimes blatantly, but often more subtly, by blending human works with Christ’s death, in an attempt to dilute God’s glory.

The cross also shows God’s supreme sovereignty. God sovereignly used the choices of sinners to fulfill the Old Testament prophetic details of Christ’s death. The Jewish leaders did not want to crucify Jesus during the Passover, because they feared a riot among the crowd (Matt. 26:5). But Jesus was God’s Passover Lamb whose blood applied in faith would protect from God’s judgment. And so He was sacrificed during the Passover. The pagan soldiers divided His garment among them and cast lots for His tunic (John 19:23-24), as Psalm 22:18 predicted. Although the soldiers broke the legs of the two criminals on either side of Jesus, they did not break His legs, in order to fulfill Scripture (John 19:36). He was crucified with common criminals, and yet laid in the tomb of a rich man, as Isaiah 53:9 prophesied. The cross shows that God is sovereign over all things, including the so-called “free will” of sinners.

The cross also displays God’s holiness and justice. Sometimes unbelievers ask, “Why can’t God just forgive our sins? If someone wrongs me, I forgive him. Why did Jesus need to die for God to be able to forgive us?” The answer is, because God is absolutely holy and just. If He did not impose the legal penalty for sin to be paid, He would be like an unjust human judge, which is to say, He would not be God at all. As the Holy One, He has decreed that the wages of sin is death, which means eternal separation from Him in hell. On the cross, Jesus, as the unique God-man, bore that awful penalty for every sinner who trusts in Him. Thus God can be both just and the justifier of the one who has faith in Jesus (Rom. 3:26).

The cross also demonstrates God’s love, mercy, and grace. He doesn’t show His love to pretty good people who deserve it. Rather, to display His grace, He justifies the ungodly (Rom. 4:5). “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8).

Christ’s aim in His earthly ministry was to glorify the Father by accomplishing the work which He gave Him to do (John 17:4). Now, He prays that the Father would glorify Him with the eternal glory that He shared with the Father before the world was, so that He in turn would glorify the Father (John 17:1, 5). That prayer assumes Jesus’ deity and His full equality with the Father (John 10:30), who does not share His glory with any creature (Isa. 42:8; 48:11). As Jesus boldly claimed (John 5:23), “All will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.”

While none of us can do what Jesus did when He glorified God by offering Himself on the cross, we can learn from His example. The apostle Paul said that his aim was that Christ would be exalted in his body, whether by life or by death (Phil. 1:20). He said that our aim in whatever we do should be to glorify God (1 Cor. 10:31). To make God’s glory your aim means dethroning self and enthroning God. It means submitting to His mighty hand in all that happens, including persecution (1 Pet. 5:7-10). Contrary to the false “prosperity gospel,” God doesn’t exist to make you happy. Rather, you exist to glorify Him. Adopting that mindset will strengthen you to do His will in this hostile world.

C. God’s sovereign plan involves the Lord Jesus giving eternal life to all whom the Father had given Him.

Jesus prays that the Son may glorify the Father and then shows how that will be worked out (John 17:2), “even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life.” Jesus is saying that He has authority over all people to give eternal life to some of them. That’s an amazing claim, which no mere man could make (see, also, John 3:35)!

I realize that what I’m going to say here will go against what some of you believe, but I urge you to meditate prayerfully on what Scripture says and to submit to it. Jesus could have said that the Father gave Him authority to give eternal life to all who believe in Him, which would have been true (John 1:12; 3:16). But that’s not His emphasis here. Rather, Jesus says that He has been given authority to give eternal life to all whom the Father has given Him. He repeats this designation in John 17:6 [2x], 9, & 24. The emphasis is on God’s sovereign choice to give some to the Son and on the Son’s authority to give eternal life to these people. As Jesus said (John 5:21), “For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes.”

Christ uses similar language in John 6:37, 39: “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out…. This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day.” Those whom the Father has given to the Son are responsible to come to Him; but Jesus says that there is no doubt that they all will come and that He will keep them, because their eternal destiny ultimately rests with God’s purpose, not with their will.

I’ve heard Bible teachers say that Christ will not override man’s free will, which of course makes man, not God, sovereign. They portray Christ as impotently pleading with sinners, “Oh, please, won’t you come to Me?” He isn’t actually able to save anyone, because He can’t violate their free will. He can only save those who choose to cooperate with His offer. One false teacher actually argued that if God is able to save everyone, but chooses only to save some, then He is immoral! That’s blasphemy! That view exalts proud man and it dishonors our Lord. It means that He failed in His mission to give eternal life to all whom the Father had given Him. And it means that you’re wasting your time to pray for the salvation of anyone, because God isn’t able to save him because of his stubborn free will!

So, why does Jesus in His prayer here emphasize His sovereign authority to give eternal life to all whom God has given to Him? He emphasizes it to teach us that His work on the cross is not in vain. Sinners crucified Him, but they could not thwart, but rather inadvertently fulfilled, God’s plan to give some to His Son so that He could give eternal life to them. God didn’t send His Son to die, hoping that somewhere, somehow, some would chose to believe in Him. Rather, God chose us in Christ before the foundation of the world (Eph. 1:4) and predestined us according to His purpose, “who works all things after the counsel of His will” (Eph. 1:11). So if we proclaim the gospel faithfully, we may suffer rejection and hostility, as Jesus did. But we can know that God will use the message preached to save all whom He has given to His Son.

Thus God’s sovereign plan centered on the cross, which glorified Him. That plan included giving Jesus authority over all flesh, to give eternal life to all whom the Father gave Him.

D. The essence of the eternal life that Christ gives is that we may know the only true God and Jesus Christ.

In verse 2, Jesus states that eternal life is a gift, not something that we earn. The verb, “to give,” occurs 17 times in Jesus’ prayer in John 17 and more often in John than in any of the other gospels (Morris, p. 718, note 6). It puts the focus on God’s grace.

Then Jesus defines eternal life, drawing together verses 1 and 2 (John 17:3): “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” The essence of eternal life is to know the only true God and to the extent that we know God, we see Him in all His glory. But we can only know God through His Son. Christ was sent to reveal the Father to us. As John 1:18 states, “No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.” In John 14:9, Jesus told Philip, who had asked Jesus to show them the Father, “He who has seen Me has seen the Father.” In Matthew 11:27, emphasizing His sovereign choice again, Jesus claimed, “All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him.”

Eternal life is not just quantitative (lasting forever), but also qualitative (the wonder of knowing the only true God and His Son, Jesus Christ). This knowledge of God and Christ is a personal relationship that begins the moment you believe, but deepens over time and throughout eternity. And so our aim should be that of the apostle Paul (Phil. 3:10), “that I may know Him.”

Jesus said that the world would crucify Him and persecute His people because “they have not known the Father or Me” (John 16:3). But Jesus could submit to the cross because He knew the Father perfectly. To the extent that we know God, we will be able to do His will, even when the world is hostile toward us.

Our Lord did God’s will in this hostile world because He recognized and submitted to God’s sovereign plan to glorify Himself through the cross. But there is one other crucial ingredient:

2. Jesus submitted to God’s sovereign plan through prayer.

The prayer recorded in this chapter, plus Christ’s agonizing prayer in the garden (of which we only have a summary), show us that He was able to do God’s will in this hostile world through prayer. We’ll be examining this prayer more in the weeks to come. But for now, note that Jesus prayed for something that He knew the Father had ordained to happen. Before the foundation of the world, God ordained that He and the Son would be glorified through the Son’s death, resurrection, and exaltation. Now Jesus says, “It’s time! Do what You have ordained to take place!”

Some people mistakenly conclude, “If God is absolutely sovereign and has promised to work all things after the counsel of His will, why pray? What will be, will be!” They use the same fallacious argument against evangelism: “If God has chosen who will be saved, why preach the gospel? Everyone who is elect will be saved!” But both of those erroneous conclusions overlook the fact that God ordains the means as well as the ends. His sovereign purpose comes to fruition as His people rely on Him in prayer and as they preach the gospel to all people.

Let me show you two examples, one regarding evangelism and the other regarding prayer. Regarding evangelism, in the context of talking about suffering hardship including his imprisonment for preaching the gospel, Paul said (2 Tim. 2:10), “For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory.” They were chosen (the Greek word means, “elect”), but Paul had to suffer and preach the gospel so that they could “obtain the salvation which is in Christ Jesus.”

Regarding prayer, Daniel was reading the prophet Jeremiah, where God revealed that 70 years were determined for Israel’s captivity. He did the math and realized that the time was drawing near. But rather than saying, “Cool!” and sitting back to watch it happen, he said (Dan. 9:3), “So I gave my attention to the Lord God to seek Him by prayer and supplications, with fasting, sackcloth and ashes.” The rest of the chapter records his heartfelt prayer that God would do as He promised to do.

Conclusion

In Revelation 5:9-10, John sees the four living creatures and the 24 elders holding up bowls of incense, which are the prayers of the saints. They sing a new song, “Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our God; and they will reign upon the earth.”

But just because God prophesies that that will happen doesn’t mean that we are to sit back and say, “Cool!” Rather, it will happen when we pray and give and send out workers and preach the gospel and willingly suffer for the sake of the gospel. God will be glorified through the cross, but we need to understand His sovereign plan and submit to it through prayer and obedience.

Application Questions

Why is God’s sovereignty not a doctrine to be debated, but rather a truth to be submitted to and applied?
A critic sneers, “If God ordained the cross, then He is responsible for evil.” Your reply?
How would you answer the false teacher who claimed that if God was able to save everyone, but only chose to save some, then He is immoral?
If the essence of eternal life is to know God and Jesus Christ, what in your life is hindering that process? What would further it? Readjust your schedule this week to reflect that priority.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Christology, Soteriology (Salvation)

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Related Topics: Parenting, Women's Articles

1 John: Marks of Authentic Fellowship

This multi-part expository study of the letter of 1 John was preached beginning in 2014 at Bethany Community Church, Illinois (Five Points and Washington). Audio and abstracts are available for each lesson.

Lesson 2: Pursuing Joy in Fellowship, Part 2 (1 John 1:1-4)

Related Media

What is it that joins the church together? What are the members to unite in? John makes very clear from the beginning of his letter that being in fellowship with other believers is far more robust than simply being in close proximity to others in the body or just getting along with others in the pews. John and the other apostles passed along their knowledge about the truth of their Savior, and in that truth everyone who believed was united. Pastor Daniel emphasizes this reality when he states, “Common confession fuels joyful fellowship.” He provides three principles for application for believers to consider. 1) True Christian fellowship is marked by the common confession that Christ is Lord. 2) True Christian fellowship is marked by deep relational commitment. 3) True Christian fellowship is marked by joy.

Summary by Seth Kempf, Bethany Community Church Staff

Lesson 4: Three Wrong Thoughts About Your Sin, Part 2 (1 John 1:5-10)

Related Media

Each day presents new sets of temptations for Christians to process. These temptations will either take root in one’s heart or will whither based upon what is believed about the nature of sin and a person’s participation in it. To combat wrong understandings about sin, the Apostle John presents his readers with some clear teaching about who God is (and is not) and who people are (and are not). Pastor Daniel addresses these truths by explaining the wrong thoughts that Christians can have about their sin. It is of great importance to understand these concepts correctly because, he maintains, “How you view sin reveals if you are truly in fellowship with God.” He argues that the wrong thoughts to be avoided are 1) I can walk in sin and walk with God, 2) I am not a sinner, and 3) I have not sinned.

Summary by Seth Kempf, Bethany Community Church Staff

Related Topics: Fellowship, Hamartiology (Sin)

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From the series: Sound Doctrine: A Biblical Study of the Doctrines in the Nicene Creed PREVIOUS PAGE | NEXT PAGE

3. The Son of God, Begotten, Not Made

The Doctrine Of The Son

Biblical Exposition Of Romans 1:1-7

Jesus Christ is Authoritative (1,2)

Believers are His Servants

Believers are Called by the LORD

The Authority of Jesus is Based on His Deity (3, 4)

The Son of David

The Son of God

The Authority of Christ Calls for Devotion (5-7)

From the series: Sound Doctrine: A Biblical Study of the Doctrines in the Nicene Creed PREVIOUS PAGE | NEXT PAGE

From the series: The Old Testament Prophets: An Outline PREVIOUS PAGE | NEXT PAGE

10. Habakkuk

Notes On Habakkuk

I. The Prophet.

II. The Time.

III. Habakkuk.

IV. Structure of the Book.

V. Notes on the Text.

From the series: The Old Testament Prophets: An Outline PREVIOUS PAGE | NEXT PAGE

Ministry Partners

10. 哈巴谷書

哈巴谷書註釋

I. 先知

II. 時期

III. 哈巴谷書

IV. 哈巴谷書的結構

V. 註釋

From the series: ABCs for Christian Growth--Laying the Foundation PREVIOUS PAGE | NEXT PAGE

1.4. Assurance of Eternal Security

Introduction

The Trinity Approach

From the Standpoint of the Son

From the Standpoint of the Father

His Sovereign Purpose

His Love for the Son

His Work of Discipline

His Sovereign Power

From the Standpoint of the Holy Spirit

His Work of Spirit Baptism

His Work in Regeneration

His Work of Indwelling

The Holy Spirit as a Seal

The Holy Spirit as an Earnest

The Positional Approach

The Logical Approach

God’s Hand Approach

The Tense Approach

The Grace Approach

What Sin Approach

Problem Passages

The Analogy of the Faith

Categories of Difficult Passages

The Argument of 1 John 3:6f.

The Consequences of Carnality (Living with Known Sin in the Life)

Consequences of Continued and Open Rebellion

From the series: ABCs for Christian Growth--Laying the Foundation PREVIOUS PAGE | NEXT PAGE

From the series: John PREVIOUS PAGE | NEXT PAGE

Lesson 88: Doing God’s Will in a Hostile World (John 17:1-5)

1. Jesus recognized and submitted to God’s sovereign plan to glorify Himself through the cross.

A. God’s sovereign plan involved “the hour” when the Son of God would offer Himself on the cross.

B. God’s sovereign plan is to glorify Himself and His Son through the cross.

C. God’s sovereign plan involves the Lord Jesus giving eternal life to all whom the Father had given Him.

D. The essence of the eternal life that Christ gives is that we may know the only true God and Jesus Christ.

2. Jesus submitted to God’s sovereign plan through prayer.

Conclusion

Application Questions

From the series: John PREVIOUS PAGE | NEXT PAGE

Family Resource Library - Članki v slovenskem jeziku

1 John: Marks of Authentic Fellowship

From the series: 1 John: Marks of Authentic Fellowship PREVIOUS PAGE | NEXT PAGE

Lesson 2: Pursuing Joy in Fellowship, Part 2 (1 John 1:1-4)

From the series: 1 John: Marks of Authentic Fellowship PREVIOUS PAGE | NEXT PAGE

From the series: 1 John: Marks of Authentic Fellowship PREVIOUS PAGE | NEXT PAGE

Lesson 4: Three Wrong Thoughts About Your Sin, Part 2 (1 John 1:5-10)

From the series: 1 John: Marks of Authentic Fellowship PREVIOUS PAGE | NEXT PAGE

Pages

The Consequences of Carnality
(Living with Known Sin in the Life)

Consequences of
Continued and Open Rebellion