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Lesson 4: Personal Spiritual Growth

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The best measure of a spiritual life is not its ecstasies but its obedience. ― Oswald Chambers

Introduction

There is a Chinese Proverb that says, “The gem cannot be polished without friction, nor man perfected without trials” The Apostle Paul stated: “For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus (Phil 1:6).” Paul assures us as Christians that what God started in us he will finish. It will be perfected or matured until the Lord Jesus returns. But how does a disciple of Jesus grow in his or her Christian life? What does it take to mature in the faith? What is God doing in the process? What is our role and what does a well-balanced Christian life look like? How can I make the decisions that God wants me to make? These are some of the questions that this lesson is designed to answer. The purpose of this lesson is to encourage us along the path of spiritual maturity.

There are seven aspects of personal spiritual growth that need to be understood as one goes through the process of growing in an intimate relationship with God and others. They are: 1) the cost of discipleship; 2) the larger picture of what God is doing and being Spirit filled; 3) the role of trials and rewards in spiritual growth; 4) basic Christian disciplines in our relationships with God and people, 5) the importance of good works in growth, 6) biblical decision making, and 7) having an eternal perspective.

The Cost of Discipleship

We can start with the definition of a disciple. A disciple is a learner; a disciple of Jesus is one who learns and lives from the teachings of Jesus himself and those whom Jesus directly taught (the apostles). One discipleship ministry called the Navigators gives this definition: “A disciple continues in the Word, loves others, bears fruit, and puts Christ first.”1 Dietrich Bonhoeffer (1906-1945) was a German pastor who ministered in Germany during the difficult days of Adolf Hitler. His ministry and resistance of the Nazi regime eventually led to his execution toward the very end of the European portion of the war. In his work the Cost of Discipleship he writes, “Christianity without discipleship is always Christianity without Christ. It remains an abstract idea, a myth . . . . The disciple places himself at the Master’s disposal, but at the same time retains the right to dictate his own terms. But then discipleship is no longer discipleship, but a program of our own to be arranged to suit ourselves.”2 The call to spiritual growth is the call to be a disciple of Jesus. It’s a call to be more like Jesus. It’s a call to submit ourselves to the lordship of Jesus. Jesus summarized the cost of discipleship with a vivid metaphor: “Then Jesus said to his disciples, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me” (Matt 16:24). This leads us to the importance of understanding what God has done and is doing in our life.

What is God doing with a disciple’s life? When considering this, one must understand God’s purpose or goal, that he is moving all Christians towards Christlikeness. Paul explains God’s plan: “those whom he foreknew he also predestined to be conformed to the image of his Son”
(Rom 8:29). God is chipping away at the stuff in a Christian’s life that is not like Christ to bring forth an image that is. He is molding us into a perfect piece of pottery so to speak. God is promising every believer in Jesus Christ that he will get him or her to this goal. The theological term for this is sanctification. Sometimes when God chips away and molds his grooves we feel the impact of it. God is using at least three means to propel believers in this direction: 1) the empowerment of the Holy Spirit, 2) trials, and 3) rewards.

The Role of the Holy Spirit. One way that God is conforming believers into the image of Christ is through the work and empowerment or filling of the Holy Spirit. When we were saved we received the “baptism” of the Holy Spirit at which time we were indwelt by the Spirit of God (1 Cor 12:13). This occurs one time. The indwelling Spirit gives us the inner spiritual resources to overcome sin. He gives us the desires and abilities to resist temptation and overcome it. As we submit to God’s commands following the leading of the Holy Spirit, we are “filled” with the Spirit (Eph 5:18). This is a continuous process in which we allow the Spirit to direct and control our actions. On the other hand when we sin we stifle the blessing of the Spirit’s activity in our lives. Paul states, “Do not quench the Spirit” (1 Thess 5:19; NASB) and again, “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph 4:30).

The Role of Trials. God uses trials to produce spiritual growth in our lives. James writes: “My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials, because you know that the testing of your faith produces endurance. And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything” (Jas 1:2-4). How can one possibly be joyful in difficulties? It’s because God is testing our faith and using the trial to bring us to maturity. We can rejoice not at the painful experience of the trial but at the opportunity for growth. One of my mentors once well said that trials can make us better or bitter.

The Role of Rewards. The Bible uses rewards as a motivation for our obedience. Paul writes, “The one who plants and the one who waters work as one, but each will receive his reward according to his work. . . For no one can lay any foundation other than what is being laid, which is Jesus Christ. If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, 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. If what someone has built survives, he will receive a reward. If someone’s work is burned up, he will suffer loss. He himself will be saved, but only as through fire” (1 Cor 3:8-15). Each one of us has two piles of types of work. One pile is the precious metals and stones; these represent the good works we do that God will reward. The other pile is the pile of materials that is burnable. It represents things we do that are not rewardable, not necessarily bad things but things that God does not give us a reward for. So the question we have to ask ourselves as we live our life is what pile are we building on? Are we building on the pile God rewards or the one that will be burned up in the end?

Basic Christian Disciplines

Dawson Trotman was the founder of the discipleship ministry called the Navigators. One illustration that he developed and this group has long used to explain the disciplines of Christian growth is called the Wheel Illustration.

The Wheel Illustration

http://www.discipleshiplibrary.com/images/wheelbig.gif

At the center or hub of the wheel is Christ. He represents what is powering the wheel. For the wheel to roll the hub must supply the power. For the wheel to run smoothly balance is needed between the spokes. The vertical spokes on the wheel represent our relationship with God through prayer and the Word. The horizontal spokes represent our relationship with people by witnessing to nonchristians and fellowship with Christians. As the Christian is obedient to God’s commands and maintains balance in these Christian disciplines, while relying on the power of Christ, the wheel will roll.

Let’s develop the four Christian disciplines related to this illustration a little more. One of the disciplines related to our relationship with God is the absolutely necessary of the Bible. The Word of God is a catalyst for Christian growth. Peter writes, “And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation” (2 Peter 2:2). The spiritual milk that Peter is talking about is God’s word. How can we get the Word of God more involved in our lives? The more we feed on it, the more we will grow. There are many ways to do this and all of us should be involved in more than one: Quiet time (Just a few minutes each day in the Word and prayer can help us make that personal connection with God), Bible memorization, Bible reading, Bible study, listening to good expository preaching (Sunday morning church, internet posted sermons, Christian radio, etc). D. L. Moody, the 19th century American evangelist once stated, “The Bible will keep you from sin, or sin will keep you from the Bible.”

The second Christian discipline related to our relationship with God is prayer. Prayer is our lifeline to God. Paul states, “constantly pray” (1 Thess 5:17). What kind of prayers should we pray: 1) praising God for who he is, 2) praising and thanking God for what he has done, 3) confessing our sins, 4) praying for others in authority or in our circles of relationship, 5) lastly, making requests for ourselves including God’s guidance. One missionary friend of mine was working in a difficult area to share the gospel. He had a plaque over his desk which stated, “Prayer Changes Things.” It was a reminder and encouragement for him to pray every day. E. M. Bounds, Civil War chaplain, pastor, and author summarized the importance of prayer, “Prayer succeeds when all else fails.”

The third Christian discipline, which is related to people, is witnessing or evangelism. We need to share the good news of salvation with others. Paul explains, “I am a debtor both to the Greeks and to the barbarians, both to the wise and to the foolish. Thus I am eager also to preach the gospel to you who are in Rome. For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek” (Rom 1:14-16). Family, friends, fellow workmates are all people that God has brought into our lives and many of them need exposure to the gospel. Think of the person who shared the gospel with you. Aren’t you glad that they did? Billy Graham stated his goal in life, “My one purpose in life is to help people find a personal relationship with God, which, I believe, comes through knowing Christ.”3

The fourth Christian discipline, also related to people, is fellowship. We need to make a commitment to fellowship with other Christians committed to living out God’s commands. The author of Hebrews emphasizes this. He writes, “And let us take thought of how to spur one another on to love and good works, 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” (Heb 10:24-25). We need to all be involved with a local church. If the church is large, we especially need to be in a small group with a spiritual emphasis.

In one exchange with the Pharisees Jesus was once asked, “What is the most important commandment?” What is interesting is that when Jesus was asked for one commandment he gave them two. Love God and love your neighbor as yourself (Matt 22:34-40).4 These two commandments are inseparable. You cannot obey one without the other. We love God by growing in our relationship with him though the Word and prayer. We love our neighbor as ourselves when we share the gospel with the lost and fellowship and grow with other Christians.

The Importance of Good Works

Good works have sometimes been downplayed by Protestant evangelicals due to teachings that have tried to make them as the basis or condition of salvation. While this concern is valid, one should not downplay them in the context of the Christian life, rather they need to be emphasized. While we are not saved by good works we are saved for good works. Paul writes, “We are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them” (Eph 2:10). James adds to this concept pointing out that there is a relationship between faith and works in that good works mature our faith. “You see that his faith was working together with his works and his faith was perfected by works . . . . For just as the body without the spirit is dead, so also faith without works is dead”
(Jas 2:22, 26). Years ago, the Salvation Army was holding an international convention and their founder, General William Booth, could not attend because of physical weakness. He cabled his convention message to them. It was one word: “OTHERS.” When we shift our focus of life from our self to others, good works will naturally flow out of a life empowered by God.

Biblical Decision Making

How do I make decisions in my Christian life? Josh McDowell has a helpful pattern for us to follow which can be referred to as the four Cs.5 The first C is 1) Consider the choice. What is right and wrong and who determines this? God is the one who determines what is right and wrong. The Old Testament prophet Micah states, “He [God] has told you, O man, what is good, and what the LORD really wants from you” (Micah 6:8). Other people may give advice, some of it good and some of it bad, but we have to come to grips with the fact that God alone has the ultimate authority of what is the right course to take. The second C is 2) Compare it to Gods Word. What does the Scripture have to say about what God want you to do? Since the Scripture is God’s revelation to man it is the message that God wants us to follow. In the Psalms we read, “Your word is a lamp to walk by, and a light to illumine my path” (Ps 119:105). The third C is 3) Choose the biblical way. Make a commitment that you will follow the biblical way as the way that God wants you to go. “Who is the man who fears the LORD? He will instruct him in the way he should choose” (Ps 25:12). The fourth and last C is 4) Count on God for protection and provision. As we follow God’s path, we can trust him for the outcome and blessing that he wants for us. Moses wrote, “All these blessings will come to you in abundance if you obey the LORD your God” (Deut 28:2).

Concluding Eternal Perspective

Lastly, Christians need to be able to see beyond the here and now to the reality of what lies ahead. We need to be able to live in view of the light at the end of the tunnel. If we have an eternal perspective, understand what God is doing with us and where we are heading, we will be in a good position to grow in the grace that God has given us being conformed to the image of his Son. Paul writes, “Therefore we do not despair, but even if our physical body is wearing away, our inner person is being renewed day by day. For our momentary, light suffering is producing for us an eternal weight of glory far beyond all comparison because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal” (2 Cor 4:16-18).

Discussion Questions

  1. In its historical context, why do you think Jesus used the concept of “taking up the cross” as a metaphor for discipleship (Matt 16:24)?
  2. Should we as Christians obey out of love only or is the concept of rewards a good motivation to serve God as well?
  3. What has worked for you and what has not worked in trying to have a quiet time?
  4. What has worked for you and what has not worked in trying to have a prayer life?
  5. Why don’t some Christians go to church?
  6. In sharing the gospel, did you ever have a really good experience doing it? Explain or share.
  7. In sharing the gospel, have you ever had a really bad experience doing it? Explain or share.
  8. How does focusing on eternity help us in this present life?

1 Church Discipleship, Vol 11, No 1, the Navigators.

2 Dietrich Bonhoffer, The Cost of Discipleship, 64, 66.

3 Billy Graham, http://www.billygraham.org/biographies_index.asp (Date accessed November 27, 2012).

4 Now when the Pharisees heard that he had silenced the Sadducees, they assembled together. And one of them, an expert in religious law, asked him a question to test him: Teacher, which commandment in the law is the greatest? Jesus said to him, “‘Love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and greatest commandment. The second is like it: Love your neighbor as yourself. All the law and the prophets depend on these two commandments (Matt 22:34-40).

5 Adapted from the 4 C’s from Josh McDowell, “Setting You Free to Make the Right Choices,” Leaders Guide, 9-10.

Related Topics: Basics for Christians, Christian Life, Discipleship, Discipline, Fellowship, Sanctification, Spiritual Life, Suffering, Trials, Persecution

Q. Why Do All Christians Condemn Other Christians to Hell?

Why do all the Christians in different churches say that all the other Christians are going to hell? Is it biblical to make such judgment? If the church of God is the people, then why are the people denouncing each other? Isn’t the body without a leg or arm made incomplete ? Why is it that people are so prideful in their church?

Answer

Dear Friend,

I must confess that I am somewhat troubled by your use of the word “all.” The truth is that I do not believe that “all” Christians in different churches say that “all” other Christians are going to hell. Indeed, I don’t believe that I have ever heard a true Christian say that.

I do believe that there is a tendency among some to condemn others who are not part of their own group. I think we can see this tendency even among the disciples:

46 An argument started among them as to which of them might be the greatest. 47 But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, 48 and said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great.” 49 John answered and said, “Master, we saw someone casting out demons in Your name; and we tried to prevent him because he does not follow along with us.” 50 But Jesus said to him, “Do not hinder him; for he who is not against you is for you” (Luke 9:49-50, NASB).

Having said this, I think the key to this matter is to be found in one’s definition of what a “Christian” is. The term “Christian” is often misused today to refer to a person who is not a Muslim or a Hindu, or a follower of some other religion. It may even be used of a person who is a Protestant and not a Catholic. But in terms of the Bible a Christian is a person who knows they are a sinner, unworthy of God’s favor and unable to earn His favor by any amount of effort on their own. A Christian finds their forgiveness from the penalty of their sins and their righteousness before God in the person and work of Jesus Christ, who died for their sins and who was raised from the dead, resulting in their eternal life.

19 Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; 20 because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. 21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23 for all have sinned and fall short of the glory of God, 24 being justified as a gift by His grace through the redemption which is in Christ Jesus; 25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus (Romans 3:19-26, NASB).

8 But what does it say? “THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART”—that is, the word of faith which we are preaching, 9 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. 11 For the Scripture says, “WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED.” 12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; 13 for “WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED” (Romans 10:8-13, NASB).

12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name (John 1:12, NASB).

30 and after he brought them out, he said, “Sirs, what must I do to be saved?” 31 They said, “Believe in the Lord Jesus, and you will be saved, you and your household” (Acts 16:30-31, NASB).

17 Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. 18 Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, 19 namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. 20 Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God. 21 He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him (2 Corinthians 5:17-21, NASB).

9 If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son. 10 The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son. 11 And the testimony is this, that God has given us eternal life, and this life is in His Son. 12 He who has the Son has the life; he who does not have the Son of God does not have the life. 13 These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life (1 John 5:9-13, NASB).

The simple truth is that the one who places their trust in Jesus Christ for the forgiveness of their sins and the gift of eternal life is a Christian, regardless of the church to which they belong. (In some cases, their church may not even believe what they do about Jesus and salvation.)

Jesus had no trouble telling folks like Nicodemus (John 3) or the Samaritan woman at the well (John 4) that their religion was not enough to save them, and that they needed to put their trust in Him.

All of this is to say that everyone who believes they are a sinner, unworthy of and unable to earn their own salvation, and who places their trust in the death, burial, and resurrection of Jesus is a Christian, regardless of the church they belong to. And, conversely, anyone who trusts in themselves for salvation, rather than in Jesus, is not a Christian, regardless of the church to which they belong.

Blessings,
Bob Deffinbaugh

Related Topics: Ecclesiology (The Church), Soteriology (Salvation)

Q. Why Did God Make His Covenant With Such Jerks?

I am moved to the point of distraction at how God continuously reiterated his covenant to Abraham and his sons despite the fact that Abraham and his family were clearly quite deceitful people!

We have:

1. Abraham’s not relying on God’s ability to protect him, instead telling a lie about Sarah (even though she was, technically, his half-sister, Abraham’s motive was clearly to deceive),
2. Isaac’s identical lie about Rebekah being his sister,
3. Jacob essentially stealing Esau’s birthright by threatening to withhold life-saving water to Esau,
4. Jacob literally stealing Esau’s blessing,
5. Rebekah being an instrument of deception in fooling her own husband because she favored one son over the other.

Answer

Dear Friend,

You are right to observe the fact that our Old Testament “heroes” are far from it in reality. Just look at some of the folks in the “hall of faith” in Hebrews chapter 11: Rahab, Gideon, Barak, Samson, and Jephthah. Wow! What an unlikely bunch! Which is exactly the point:

4 “Do not say in your heart when the LORD your God has driven them out before you, ‘Because of my righteousness the LORD has brought me in to possess this land,’ but it is because of the wickedness of these nations that the LORD is dispossessing them before you. 5 “It is not for your righteousness or for the uprightness of your heart that you are going to possess their land, but it is because of the wickedness of these nations that the LORD your God is driving them out before you, in order to confirm the oath which the LORD swore to your fathers, to Abraham, Isaac and Jacob. 6 “Know, then, it is not because of your righteousness that the LORD your God is giving you this good land to possess, for you are a stubborn people. 7 “Remember, do not forget how you provoked the LORD your God to wrath in the wilderness; from the day that you left the land of Egypt until you arrived at this place, you have been rebellious against the LORD. 8 “Even at Horeb you provoked the LORD to wrath, and the LORD was so angry with you that He would have destroyed you. 9 “When I went up to the mountain to receive the tablets of stone, the tablets of the covenant which the LORD had made with you, then I remained on the mountain forty days and nights; I neither ate bread nor drank water (Deuteronomy 9:4-9, NASB).

When the Israelites worshipped the golden calf in Exodus 32 Moses did not appeal to God on the basis of the Israelites trying harder, but on the basis of God’s character, and the fact that He kept His promises. And this Moses did a total of ten times with that first generation that left Egypt (see Numbers 14:1-25, especially verse 22).

Paul made it clear that God’s choice of Jacob over Esau had nothing to do with works Jacob had done, or would do (Romans 9:10-16). And if this is not enough we see Paul’s words to the Corinthian church:

26 For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; 27 but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, 29 so that no man may boast before God. 30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, 31 so that, just as it is written, “LET HIM WHO BOASTS, BOAST IN THE LORD” (1 Corinthians 1:26-31).

When you read Paul’s Corinthian epistles, or the letters to the seven churches in Revelation 2 and 3 you see that God’s people are messy.

It all comes down to this. God’s dealings with men are the result of His grace, and not of our goodness. I sometimes think of what the angels in heaven must have thought as they looked down upon the church (1 Peter 1:10-12; 1 Corinthians 11:10). I believe that Paul has made the reason clear in his epistle to the Ephesians. It can be summed up by the word GRACE:

5 He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, 6 to the praise of the glory of His grace, which He freely bestowed on us in the Beloved. 7 In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace 8 which He lavished on us. In all wisdom and insight 9 He made known to us the mystery of His will, according to His kind intention which He purposed in Him 10 with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him 11 also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, 12 to the end that we who were the first to hope in Christ would be to the praise of His glory (Ephesians 1:5-12, emphasis mine).

1 And you were dead in your trespasses and sins, 2 in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. 3 Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 4 But God, being rich in mercy, because of His great love with which He loved us, 5 even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), 6 and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus, 7 so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them (Ephesians 2:1-10, emphasis mine).

1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles— 2 if indeed you have heard of the stewardship of God’s grace which was given to me for you; 3 that by revelation there was made known to me the mystery, as I wrote before in brief. 4 By referring to this, when you read you can understand my insight into the mystery of Christ, 5 which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit; 6 to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel, 7 of which I was made a minister, according to the gift of God’s grace which was given to me according to the working of His power (Ephesians 3:1-7).

Blessings,
Bob Deffinbaugh

Related Topics: Covenant

Be Gracious

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Too often we meet folks who are anything but kind and gracious. Unfortunately, such people have never come to grips with the biblical standard of graciousness. The Scriptures, however, point out that human beings should live in accordance with that standard. Indeed, God himself is gracious. For example, from early times he showed his graciousness to Sarah by giving to her the ability to conceive and give birth to a son, even when she was well along in years (Gen. 21:1-2).

The psalmists often mention graciousness as evidence of good manners. This is often seen in David’s psalms. Thus, as David mentions in his well-known prayer psalm, as he faced arrogant, godless men, he called out to the Lord:

You, O Lord, are a compassionate and gracious God,
Slow to anger, abounding in love and faithfulness.
Turn to me and have mercy on me;
Grant your strength to your servant
And save the son of your maid servant.
Give me a sign of your goodness,
That my enemies may see it and be put to shame,
For you, O LORD, have helped me and comforted me. (Psalm 86:15-17)1

David counted on his gracious, compassionate Lord to deliver him from his oppressors. In another psalm declares the Lord’s righteous care for those needy who put their faith in Him:

The LORD works righteousness
And justice for the oppressed.
He made known His ways to Moses,
His deeds to the people of Israel.
The LORD is compassionate and gracious,
Slow to anger, abounding in love.
He will not always accuse,
Nor will he harbor his anger forever. (Ps. 103:6-9)

As Van Gemeren remarks, “The Lord does not tolerate injustice in the world (cf. 33:4-5), His rule is characterized by “righteousness” as he rights what is wrong. 2

In another Psalm, the psalmist praises the Lord for his kindness to his people saying,

Great are the works of the Lord;
They are pondered by all who delight in them.
Glorious and majestic are his deeds,
And his righteousness endures forever.
He has caused his wonders to be remembered,
The Lord is gracious and compassionate. (Ps. 111:2-4)

Although the psalmist may have some particular divine workings in mind, his praise may include the source of his wonderful works, namely God himself. In another psalm of David (Ps. 145), we see David’s many proclamations of the Lord’s goodness and activities. Especially to be noted once again is his declaration that,

The Lord is gracious and compassionate,
Slow to anger and rich in love.
The Lord is good to all;
He has compassion on all he has made (Ps. 145: 8-9).

God’s grace and compassion are cited as of great importance in the Minor Prophets. Thus Joel (Joel 2:12-13) instructs his people to have “a total recommitment on the part of the whole populace … is reassuring for the believer to understand something of God’s character so as to be able to rely on his perfect response to any situation. God is consistent in his character: he is gracious and merciful, not easily angered, and full of kindness.”3

Likewise, the prophet Jonah, having experienced God’s gracious forgiveness to the people of Ninevah remarks that, “when God saw what they did and how they turned from their evil ways, he had compassion and did not bring upon them the destruction he had threatened.“ (Jonah 3:10) God’s prophet Jonah complains to the Lord that even before he went to Ninevah he was afraid that if the Ninevites repented, the Lord would forgive them (Jonah 4:2-3). As I have pointed out, “Because God is a gracious and merciful God, as Jonah knew him to be, Jonah should rather have considered his mission to have been highly successful, since the result was in keeping with what Jonah knew God to be.”4

In his distress a psalmist cries out, “O Lord save me.” He goes on to point out that, “The Lord is righteous; our God is full of compassion” (Ps. 116:4b-5). The psalmist knew that the Lord was his true source of help. But not only is God gracious and compassionate, he is also forgiving. Thus Nehemiah reminds his hearers that the Lord is a “forgiving God, gracious and compassionate, slow to anger and abounding in love” (Neh. 9:17; cf. v. 31)

Therefore, today’s believers may echo those of long ago even as the psalmist prayed,

May God be gracious to us and bless us
And make his face shine upon us,
That your ways may be known on earth,
Your salvation among all nations. (Ps. 67:1-2)

As Futato remarks, “Psalm 67 challenges us not to give up the pursuit of blessing, but to pursue blessings all the more earnestly with God’s own intended outcome.”5

May we, then, ourselves likewise follow the reassurance of Hosea’s charge to his people, “Say to him: ‘forgive all our sins and receive us graciously, that we may offer the fruit of our lips’ ” (Hos. 14:2). Thus Israel “was to come into God’s presence with heartfelt confession on their lips” … and “having repented and come to God with proper intentions, they were to petition God for forgiveness of their sins and guilt.”6 Even deeper, this charge may follow Paul’s advice and admonition to the Colossians,

Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful, let the word of Christ dwell in you richly as you teach and admonition one another with all wisdom. … Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:15-17).

In so doing, we also may sing songs with gratitude.

There’s a wideness in God’s mercy, like the wideness of the sea;
There’s a kindness in his justice, which is more than liberty.
If our lives were but more simple, we should take him at his Word,
And our lives would be all sunshine, in the sweetness of our Lord.7

John W. Petersen declares,

No other song have I but that of Jesus,
The Son of God who came to seek and save.
Who paid the price for pardon and redemption
When on the cross His life He freely gave.
No other song have I but that of Jesus
And even when I gain the other shore
I’ll join me in the great angelic anthem
And sing my Savior’s praise forevermore.8


1 All scriptural citations are taken from the NIV.

2 William A. Van Gemeren, “Psalms,” in The Expositor’s Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1991), 653.

3 Richard D. Patterson, “Joel,” in Cornerstone Biblical Commentary, (Carol Stream, Il, Tyndale House, 2008), 10, 125.

4 Patterson, “Jonah,” in Cornerstone Biblical Commentary, (Carol Stream, Il, Tyndale House, 2008), 10, 284.

5 Mark D. Futato, “The Book of Psalms”, in Cornerstone Biblical Commentary, (Carol Stream, Il, Tyndale House, 2009), 7, 223.

6 Richard D. Patterson, “Hosea” in Cornerstone Biblical Commentary, (Carol Stream, Il, Tyndale House, 2008), 10, 85-86.

7 Frederick W. Faver, “There’s a Wideness in God’s Mercy”.

8 John W. Petersen, “No Other Song”.

Related Topics: Christian Life

Q. Does Luke 16 Teach That Christians Cannot Consult The Dead?

Answer

The problem with using Luke 16 is that the barrier that cannot be crossed in that parable is that which exists between the lost who are dead and suffering torment (i.e. the rich man) and the dead (i.e. Lazarus) who are enjoying the bliss of Abraham’s bosom. The barrier you seek to find in Scripture is that between the abode of the dead and those living on earth.

In Luke 16:27-31 Abraham is telling the rich man that sending someone to warn his living relatives is not more likely to be received than the message contained in Moses and the Prophets. He does not say in this place that it is impossible for someone from heaven to return to earth and warn the living (even if this is true), only that it would be unprofitable.

All this to say that Luke 16 may not be the most powerful text to use with your friend. In addition, we have that puzzling text about Saul consulting Samuel through the witch at Endor (1 Samuel 28:5-25), which raises some interesting questions of its own.

I think it best to simply focus on those passages which forbid consulting psychics and the like:

10 “There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer (Deuteronomy 18:10; see also Deuteronomy 18:14; 2 Kings 21:1-6; Leviticus 19:26, 31; 20:6).

I find it difficult not to trust in a God who is all-knowing (omniscient), merciful and compassionate, and sovereign (in complete control of the past, present, and future). What is it that one needs to know beyond what He has revealed? Job never knew the reasons for his suffering, but in the process his faith in God grew, and we are privileged to grow by reading of his experience with God.  Often, our faith is tested by our obedience to God without knowing how it will end:

8 By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going (Hebrews 11:8).

Perhaps this text in Deuteronomy also applies here:

29 “The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law (Deuteronomy 29:29).

Blessings,
Bob Deffinbaugh

On 3/11/2018 3:04 PM, Christina Sawle wrote:

I have used this passage to explain how the dead (or spirits of the dead) cannot return to earth to interact with the living. Especially when people share that they are going to psychics to interact with deceased love ones. When reading this portion of passage, it explains that there is a chasm between heaven and hell. I then surmise that a chasm may also exist between heaven/hell and earth (or the living). I haven't discovered a passage that directly states this but my spirit senses that it is true.

I have a friend that is a Christian believer that is returning to visit a psychic because the psychic has given her true facts about deceased loved ones. I believe that since the psychic has been accurate, she hopes to learn her future outcomes.

I attempted to explain to her That spirits and servants of the devil have existed throughout man's history. They too can give account of private activities of deceased loved ones . I explained that in the spiritual realm these servants of evil surround us and witness our daily lives. Couldn't the same spirits give account of the activities of loved ones when they were living? The Bible warns us not to interact with such individuals and things that may be associated with the devil.

My question is , am I accurate in my belief concerning evil spirits interacting through a psychic? Also , am I accurate to use this Bible passage to explain the chasm between heaven , hell and the living? I appreciate your attention in regard to my questions and hope to learn your beliefs on this issue.

Thank you and may the Lord bless,

Christina Irland-Sawle

Related Topics: Cults/Magic, Demons

Q. How Should I Handle Marriage To A Difficult Man?

Answer

When I first read your description of your marriage my mind was drawn to the book, Marriage to a Difficult Man: The Uncommon Union of Jonathan and Sarah Edwards. I suppose that reading such a book might have some value to you, but your husband is not Jonathan Edwards.

Let me first give you some biblical texts to ponder, along with a sermon article on each:

As a starting point, it would seem to me that you need to discern your husband’s spiritual state. He is either an unbeliever by his own profession, an unbeliever who falsely professes faith in Christ, or a believer who is willfully disobedient to our Lord. The difference is important because determining which category your husband is in helps you to determine the way you are to respond to him.

  • If your husband is clearly an unbeliever, then I believe 1 Peter 3:1-6 applies.
  • If your husband professes to believe, but is consistently living in disobedience and refusing to repent then Matthew 18:15-20 and 1 Corinthians 5 would apply.

Because your husband has professed faith at some point in time, I would suggest that Matthew 18:15-20 should be your starting point, your first course of action. This assumes that you are a part of a Bible-believing, Bible-practicing church. If not, I would make joining a sound church a priority.

Many disobedient spouses will protest if you seek to enlist outside help. They often protest that your marriage problems are your own, personal, family business, and thus they are not to be shared outside the family. Initially, sin should be addressed as privately as possible, so that reconciliation can most easily take place, with the fewest number of people knowing of the sin (see Matthew 18:15). But if this effort fails, then efforts to confront and restore a person must become more public. Ultimately, if the wayward individual refuses to repent altogether then he or she must be treated as an unbeliever. In effect this warns the wayward one of the possibility of divine discipline and harsh consequences, including Satan’s destructive involvement (see 1 Corinthians 5:5; 1 Timothy 1:20). In the end it removes the rebellious sinner from church fellowship, thus protecting the church from unhealthy influences. The goal of this discipline process is not only to protect the church, but also to turn the sinner from sin and bring them back into fellowship with the Lord and His church. If your husband is placed under discipline by the church, then you, like others, must regard him as though he were an unbeliever.

I would then call your attention to 1 Peter 3:1-6 and 1 Corinthians 7:13-16, which gives the believer some good instructions regarding their marriage to an unbeliever. In 1 Corinthians the believing spouse is encouraged not to divorce (though there are exceptional instances where this would be permissible – Matthew 5:31-32; 19:9) and to remain in the marriage as long as the unbeliever is willing to do so. If the unbeliever chooses to leave the marriage, then the believer is not to resist this, but to let the unbeliever depart.

Finally, I would call your attention to two additional texts, Philippians 2 and 1 Samuel 25. In Philippians 2 you find a clear definition of submission. Submission is not “doing whatever you are told,” but giving up your personal interests in order to pursue the best interests of another. This is what our Lord did when He obeyed the Father by coming to earth and dying on the cross of Calvary.

1 Samuel 25 is an example of true humility, although it does not look like submission at first glance. Clearly Abigail did not do what her husband Nabal wanted. But Abigail did put herself at considerable risk by going out to meet David (who intended to kill members of Nabal’s household), and by asking that David take out his anger on her. She sacrificed her own interests (her own well-being) in order to seek the protection of her husband (and his male servants). My point here is that true submission subordinates one’s self-interest to the best interests of others. Submission, in your case, includes the subordination of your own interests to the well-being of your husband. I would contend the initiating church discipline (Matthew 18:15-20) is seeking your husband’s best interests, but it may well have some negative repercussions for you.

Now, as for your children. If your husband were guilty of physical abuse to your children I would seriously consider calling the civil authorities (after having first consulted the church regarding this matter). I am convinced that God will not use your obedience to Him in a way that is harmful to your children. You will have to act in faith and trust God on this one.

I know it is easy to give advice when it is directed to others, but these are the biblical texts which I believe are relevant to your circumstances.

I’ll pray for you and your family,
Bob Deffinbaugh

Related Topics: Discipline, Marriage, Women

What is the significance of “firstborn” in the Bible?

I’m going to copy some articles on this subject, but let me give you my summation of all of them. In the Old Testament, the firstborn son was the one who normally received a double inheritance, and was the one who would inherit his father’s role as head of the family. God sometimes reversed this order, as he did with Jacob and Esau (Genesis 25:21-26), and as Jacob later did with Ephraim and Manasseh (Genesis 48:13-22). Reuben was the firstborn of Jacob, but his rights as the firstborn were taken away because of his sin (Genesis 35:22; 49:3-4).

The term firstborn therefore has two main meanings. The first is more literal, referring to the fact that this son is the first son to be born of his father. The second meaning refers to the rights and authority of a person, because they are the firstborn. Our Lord is the “firstborn” in several ways, as one of the attached articles indicates. But most of all He is the One who has been appointed by God to be in authority over all things (Colossians 1:13-23; especially verses 15, 18).

Closely related is the expression “son” (which you see in 2 Samuel 7:14; Psalm 2:7-9 [compare Psalm 110:1-3]; Hebrews 1:5-14). I understand the expressions, “Thou art My Son, Today I have begotten Thee” (Hebrews 1:5a) and “I will be a Father to Him, And He shall be a Son to Me” (Hebrews 5b) to be synonymous. This speaks not of the birth of our Lord (as though this were when He came into existence - for He is eternal as John 1:1-3 indicate), but of His installation as King of the earth by His Father.

FIRST-BEGOTTEN

furst-be-got’-’-n (prototokos): This Greek word is translated in two passages in the King James Version by “first-begotten” (Heb 1:6; Rev 1:5), but in all other places in the King James Version, and always in the Revised Version (British and American), by “firstborn.” It is used in its natural literal sense of Jesus Christ as Mary’s firstborn (Lk 2:7; Mt 1:25 the King James Version); it also bears the literal sense of Jesus Christ as Mary’s firstborn (Lk 2:7; Mt 1:25 the King James Version); it also bears the literal sense of the firstborn of the firstborn of men and animals (Heb 11:28). It is not used in the New Testament or Septuagint of an only child, which is expressed by monogenes (see below).

Metaphorically, it is used of Jesus Christ to express at once His relation to man and the universe and His difference from them, as both He and they are related to God. The laws and customs of all nations show that to be “firstborn” means, not only priority in time, but a certain superiority in privilege and authority. Israel is Yahweh’s firstborn among the nations (Ex 4:22; compare Jer 31:9). The Messianic King is God’s firstborn Septuagint prototokos), “the highest of the kings of the earth” (Ps 89:27). Philo applies the word to the Logos as the archetypal and governing idea of creation. Similarly Christ, as “the firstborn of all creation” (Col 1:15), is not only prior to it in time, but above it in power and authority. “All things have been created through him, and unto him” (Col 1:16). He is “sovereign Lord over all creation by virtue of primo-geniture” (Lightfoot). It denotes His status and character and not His origin; the context does not admit the idea that He is a part of the created universe. So in His incarnation He is brought into the world as “firstborn,” and God summons all His angels to worship Him (Heb 1:6). In His resurrection He is “firstborn from the dead” (Col 1:18) or “of the dead” (Rev 1:5), the origin and prince of life. And finally He is “firstborn among many brethren” in the consummation of God’s purpose of grace, when all the elect are gathered home. Not only is He their Lord, but also their pattern, God’s ideal Son and men are “foreordained to be conformed to (his) image” (Rom 8:29). Therefore the saints themselves, as growing in His likeness, and as possessing all the privileges of eldest sons, including the kingdom and the priesthood, may be called the “church of the firstborn who are enrolled in heaven” (Heb 12:23).

FIRSTBORN; FIRSTLING

furst’-born, furst’-ling (bekhor; prototokos): The Hebrew word denotes the firstborn of human beings as well as of animals (Ex 11:5), while a word from the same root denotes first-fruits (Ex 23:16). All the data point to the conclusion that among the ancestors of the Hebrews the sacrifice of the firstborn was practiced, just as the firstlings of the flocks and the first-fruits of the produce of the earth were devoted to the deity. The narrative of the Moabite war records the sacrifice of the heir to the throne by Mesha, to Chemosh, the national god (2 Ki 3:27). The barbarous custom must have become extinct at an early period in the religion of Israel (Gen 22:12). It was probably due to the influence of surrounding nations that the cruel practice was revived toward the close of the monarchical period (2 Ki 16:3; 17:17; 21:6; Jer 7:31; Ezek 16:20; 23:37; Mic 6:7). Jeremiah denies that the offering of human beings could have been an instruction from Yahweh (7:31; 19:5). The prophetic conception of God had rendered such a doctrine inconceivable. Clear evidence of the spiritualization and humanization of religion among the Israelites is furnished in the replacement, at an early stage, of the actual sacrifice of the firstborn by their dedication to the service of Yahweh. At a later stage the Levites were substituted for the firstborn. Just as the firstlings of unclean animals were redeemed with money (Ex 13:13; 34:20), for the dedication of the firstborn was substituted the consecration of the Levites to the service of the sanctuary (Nu 3:11-13,15). On the 30th day after birth the firstborn was brought to the priest by the father, who paid five shekels for the child’s redemption from service in the temple (compare Lk 2:27; Mishna Bekhoroth viii.8). For that service the Levites were accepted in place of the redeemed firstborn (Nu 3:45). See note. According to Ex 22:29-31 the firstborn were to be given to Yahweh. (The firstborn of clean animals, if free from spot or blemish, were to be sacrificed after eight days, Nu 18:16 ff.) This allusion to the sacrifice of the firstborn as part of the religion of Yahweh has been variously explained. Some scholars suspect the text, but in all probability the verse means no more than similar references to the fact that the firstborn belonged to Yahweh (Ex 13:2; 34:19). The modifying clause, with regard to the redemption of the firstborn, has been omitted. The firstborn possessed definite privileges which were denied to other members of the family. The Law forbade the disinheriting of the firstborn (Dt 21:15-17). Such legislation, in polygamous times, was necessary to prevent a favorite wife from exercising undue influence over her husband in distributing his property, as in the case of Jacob (Gen 25:23). The oldest son’s share was twice as large as that of any other son. When Elisha prayed for a double portion of Elijah’s spirit, he simply wished to be considered the firstborn, i.e. the successor, of the dying prophet. Israel was Yahweh’s firstborn (Ex 4:22; compare Jer 31:9 (Ephraim)). Israel, as compared with other nations, was entitled to special privileges. She occupied a unique position in virtue of the special relationship between Yahweh and the nation. In three passages (Rom 8:29; Col 1:15; Heb 1:6), Jesus Christ is the firstborn—among many brethren (Rom 8:29); of every creature (Col 1:16). This application of the term to Jesus Christ may be traced back to Ps 89:27 where the Davidic ruler, or perhaps the nation, is alluded to as the firstborn of Yahweh.

See CHILD; CIRCUMCISION; FIRST-BEGOTTEN; PLAGUES OF EGYPT.

NOTE—The custom of redeeming the firstborn son is preserved among the Jews to this day. After thirty days the father invites the “Kohen,” i.e. a supposed descendant of Aaron, to the house. The child is brought and shown to the “Kohen,” and the father declares the mother of the child to be an Israelite. If she is a “Kohen,” redemption is not necessary. The “Kohen” asks the father which he prefers, his child or the five shekels; the father answers that he prefers his son, and pays to the “Kohen” a sum equivalent to five shekels. After receiving the redemption-money, the “Kohen” puts his hands on the child’s head and pronounces the Aaronite blessing (Nu 6:22-27).

T. Lewis

III. Conclusion

We thus conclude that in Col 1:15 the phrase proƒtotokos paseƒs ktiseoƒs is predicated of the preexistent Christ. Its thrust is to ascribe to him a primacy of status over against all of creation. This status is summarized by saying that he is God’s heir par excellence. The heirship is predicated upon his role in creation, preservation and teleology. Behind the predication lies Paul’s theological conception of Christ as the second Adam.*** While sovereignty is the keynote of the expression and is placed in juxtaposition with creation, one must recall the OT and intertestamental usages that demonstrate overtones of special privilege and affection when the term was used as a title. That this latter nuance is completely lacking in Col 1:15 does not follow at all. Indeed, an OT illustration suffices to guard against such a conclusion. In Gen 22:2 Isaac is styled the “beloved son,” and the ensuing narrative also informs us that it was to him that Abraham gave all that he had since Isaac was his heir (24:36; cf. 25:5). Our point is simply this: It is artificial to say that eikoƒn refers only to Christ’s relationship to the Father and proƒtotokos only to creation. Since both terms depict Jesus as the second Adam, he is thereby brought into relationship with both God the Father and creation. What does not seem to be present in Paul’s use of proƒtotokos is any notion of an “eternal generation” from the Father. This is reading back into the text the dogmatic reflections of later theologians—reflections that are legitimate but not intended by the apostle Paul’s diction.

The predication of Christ as firstborn in the NT offers a challenge to Christologies ancient and modern. One cannot help being impressed by the scope of this title. At his incarnation (Luke 2:7) Jesus is designated as Mary’s firstborn, an appellative connoting his consecration to God and possibly his rightful claim to the Davidic throne. By his glorious resurrection, in which he was victorious over sin and death, he has become the “firstborn from among the dead” (Col 1:18) and now exercises sovereign sway over his redeemed people as the “firstborn from the dead” (Rev 1:5). As the head of a new, redeemed humanity destined in the eschatological transfiguration to bear the impress of his image, he is the “firstborn among many brothers” (Rom 8:29). But the conception moves not only forward toward consummation but also, in the thought of Paul, backward into the realm of protology (Col 1:17). In Paul’s view all creation finds its reference point with respect to the “firstborn over all creation,” “the heir of all things” (Col 1:15; Heb 1:2, 6). Indeed, in the eschaton Christ is the integration point for all things (Eph 1:10). A Christology that falls short of this all-encompassing affirmation does not do justice to the Scriptural data. (Multiple, Journal of the Evangelical Theological Society, (Lynchburg, VA: JETS (Electronic edition by Galaxie Software)) 1988.)

From The New Bible Dictionary:

FIRST-BORN.

I. In the Old Testament

The Heb. root bkr, found in many Semitic languages, has the general meaning ‘(to be) early’. bÿk£o‚r, ‘first-born’ (fem. bÿk£i‚ra‚ b), is used of people and animals, cognate terms being employed for firstfruits, and the first-born son’s privileges and responsibilities are known as his ‘birthright’ (bÿk£o‚ra„h). In Gn. 25:23, the eldest son is called rab£, a description occurring elsewhere only in 2nd-millennium cuneiform texts.

The first-born was regarded as ‘the beginning of (his) strength’ (re„ásŒi‚t£i‚áo‚n—Gn. 49:3; Dt. 21:17; cf. Ps. 78:51; 105:36) and ‘the opener of the womb’ (pet£er reh£em—Ex. 13:2, 12, 15; Nu. 18:15; etc.), emphasizing both paternal and maternal lines. The pre-eminent status of first-born was also accorded to Israel (Ex. 4:22) and the Davidic line (Ps. 89:27).

The eldest son’s special position was widely recognized in the ancient Near East, though it was not usually extended to sons of concubines or slave-girls (cf. Gn. 21:9-13; Jdg. 11:1-2). The accompanying privileges were highly valued, and in the OT included a larger inheritance, a special paternal blessing, family leadership and an honoured place at mealtimes (Gn. 25:5-6; 27:35-36; 37:21ff.; 42:37; 43:33; Dt. 21:15-17). The double inheritance of Dt. 21:15-17, though apparently unknown to the Patriarchs (Gn. 25:5-6), is mentioned in several Old Babylonian, Middle Assyrian and Nuzi documents, and is alluded to elsewhere in the OT (2 Ki. 2:9; Is. 61:7).

These privileges could normally be forfeited only by committing a serious offence (Gn. 35:22; 49:4; 1 Ch. 5:1-2) or by sale (Gn. 25:29-34), though paternal preference occasionally overruled in the matter of royal succession (1 Ki. 1-2; 2 Ch. 11:22-23; cf. 1 Ch. 26:10). There is also a marked interest, especially in Genesis, in the youngest son (Jacob, Ephraim, David; cf. Isaac, Joseph), but such cases were certainly contrary to expectation (Gn. 48:17ff.; 1 Sa. 16:6ff.).

Where no sons existed, the eldest daughter took responsibility for her younger sisters (Gn. 19:30ff.). It was an Aramaean custom (Gn. 29:26), and perhaps also an Israelite one (1 Sa. 18:17-27), for the eldest daughter to be married first. A Ugaritic text mentions the transfer of birthright from the eldest to the youngest daughter.

In Israelite ritual, the first-born of man and beast had a special place. The male first-born belonged to Yahweh (Ex. 13:2; 22:29b-30; Nu. 3:13), and this was underlined by Israel’s deliverance in the final plague. Children were redeemed in the Exodus generation by the Levites (Nu. 3:40-41), and later, at a month old, by a payment of five shekels (Nu. 18:16; cf. 3:42-51). Sacrifice of human first-born is occasionally mentioned, following Canaanite practice (2 Ki. 3:27; Ezk. 20:25-26; Mi. 6:7; cf. 1 Ki. 16:34), but this was a misinterpretation of Ex. 22:29. Clean male firstlings were sacrificed (Nu. 18:17-18; Dt. 12:6, 17), while imperfect animals were eaten in the towns (Dt. 15:21-23). Male firstlings of unclean animals were redeemed (Nu. 18:15), though an ass was redeemed with a lamb or had its neck broken (Ex. 13:13; 34:20).

Bibliography. I. Mendelsohn, BASOR 156, 1959, pp. 38-40; R. de Vaux, Ancient Israel2, 1965, pp. 41-42, 442-445, 488-489; idem, Stuades in OT Sacrifice, 1964, pp. 7O-73; J. Henninger, in E. Gräf (ed.), Festschrift W. Caskel, 1968, pp. 162-183; M. Tsevat, TDOT 2, pp. 121-127. m.j.s.

II. In the New Testament

Jesus was the first-born (pro„totokos) of his mother (Mt. 1:25; Lk. 2:7), a phrase which allows, but does not demand, that Mary had other, later children (cf. Mk. 6:3; *Brethren of the Lord). As such, Jesus was taken to the Temple by Mary and Joseph to be offered to God (Lk. 2:22-24); since Luke omits mention of a price being paid to redeem the child, he may have intended the incident to be regarded as the dedication of the first-born to the service of God (cf. 1 Sa. 1:11, 22, 28). Jesus is also the first-born of his heavenly Father. He is the first-born of all creation, not in the sense that he himself is a created being, but rather that as God’s Son he was his agent in creation and hence has authority over all created things (Col. 1:15-17). Similarly, he is the first-born in the new creation by being raised first from the dead, and is thus Lord over the church (Col. 1:18; Rev. 1:5). He is thus the first-born in a whole family of children of God who are destined to bear his image (Rom. 8:29). There may be an echo of Ps. 89:27 in Heb. 1:6, where God’s Son is the object of worship by the angels at his coming into the world (whether the incarnation, resurrection or second advent is meant is debatable). Finally, God’s people, both living and dead, can be described as the first-born who are enrolled in heaven, since they share the privileges of the Son (Heb. 12:23).

Bibliography. O. Eissfeldt, Erstlinge und Zehnten im Alten Testament, 1917; W. Michaelis, TDNT 6, pp. 871-881; K. H. Bartels, NIDNTT 1, pp. 667-670. i.h.m.1

***Editor's Note: The author appears to be referring to what the Scriptures more specifically call the "last Adam," not the "second Adam" in 1 Corinthians 15;45. Inference could perhaps contrast the reference in the verse to the "first Adam" with Jesus then as "second Adam." However to be precise with Scripture, the text calls Jesus the "last Adam," not the "second Adam."

Related Topics: Terms & Definitions

7. Abraham: The Faith of Our Father (Romans 3:27-4:25)

Introduction

A scene in one of my favorite movies, Return to Snowy River, depicts Mr. Patton, a banker, talking with a British officer. Their discussion involves the ancestry of the movie’s Harrison family. According to Mr. Patton, the Harrison family certainly could not have come from such aristocratic stock as he; they were obviously inferior. After asking a few questions about his family line and listening politely, the officer silences the snobbish Mr. Patton with one remark: “As I remember, Patton, my ancestors used to hunt down people from your family line and hang them as horse thieves!”

Is it not amazing how people remember only the noble side of their ancestry? If ever there were a people proud of their ancestry, it was the Jews. They took particular pride in being descendants of Abraham, believing that this physical descent made them better than others. They even believed their ancestry assured them of eternal life in the kingdom of God.

Many of the Jews even believed they possessed salvation solely on the basis of being Abraham’s descendant. Beyond this, they thought they determined who was eligible for salvation, because they owned it. Before the coming of Christ, they shared salvation only with those willing to become Jewish proselytes. When proselytes converted to Judaism, they must be circumcised and place themselves under the Law of Moses.

With the coming of Christ, Christianity was altogether rejected by many Jews. They did not believe Jesus was the Messiah, and they opposed the preaching of Jesus as the Messiah even to the Gentiles. Jews who converted to Christianity wanted to obtain ownership and control, just as they had done in Judaism. The Jews insisted that to be saved, Gentiles needed not only to believe in Jesus as the Messiah, but they must be circumcised and keep the Law.

In virtually all the churches he founded or to which he wrote, Paul found it necessary to refute and correct the errors of the Judaisers. This included the church at Rome. Throughout the Book of Romans, Paul deals with the misconceptions and heresies of Judaism. He has already shown that “all,” Jews as well as Gentiles, fall short of the glory of God. In order to be saved from their sin and condemnation, all are in need of a righteousness not their own.

Some of Judaism’s principle errors stem from a false sense of pride and security, due to their physical descent from Abraham. To the Jews, Abraham was their father. They took great pride in looking upon themselves as the sons of Abraham. Paul must correct some of their views concerning Abraham. The entire fourth chapter of Romans is therefore devoted to Abraham. Paul does far more than show the Jews to be mistaken concerning the righteousness of Abraham; Paul shows that Abraham was justified by faith, apart from works, and that he is the “father” of all who believe, Jew or Gentile. Abraham’s righteousness is precisely the same righteousness which God has made available to men today, and on the same basis.

Structure of the Text

Paul begins in chapter 4 to answer the three questions he has raised at the end of chapter 3. These questions begin to interpret and apply Paul’s teaching in the first three chapters of Romans and serve as an introduction to what follows. Those three questions are:

  • Where is boasting? (3:27-28)
  • Is God the God of the Jews only, or of the Gentiles also? (3:29-30)
  • Is the Law nullified by salvation by faith? (3:31)

The entire fourth chapter of Romans surrounds Abraham, the Old Testament patriarch. Abraham’s faith in God’s promise of His blessings through Abraham’s seed is the central issue. This promised “seed” would come about through a son, whom he and Sarai would have. His belief in God’s promise of this son was reckoned to him as righteousness. Chapter 4 can be divided into three major segments:

  • Abraham’s justification by faith alone, apart from works (4:1-8)
  • Abraham’s justification by faith, as a Gentile, before circumcision (4:9-17)
  • Abraham’s resurrection faith is just like that required today (4:17-25)112

Review of Abraham’s Life

In the Old and New Testament, Abraham113 is named in 230 verses. References to Abraham (or Abram) in Genesis 11–25:10 disclose biographical incidents in the life of Abraham. From this point on, the 135 remaining references to Abraham point back to these historical events. Paul’s argument in Romans 4 assumes some grasp of the events of Abraham’s life. As a background to our study, we must consider a brief overview of the major events in the life of Abraham, the father of our faith.

Originally Abram114 came from the land of Ur of the Chaldeans (Genesis 11:28). Terah, Abram’s father, took Abram and Lot as far as Haran where they settled. God instructed Abraham to leave Haran and go to the place He would show him. There, God promised to bless Abraham by making of him a great nation, and by blessing the entire world though his seed (Genesis 12:1-3). Abram obeyed, taking along Lot, his nephew. When a famine occurred in Canaan, Abram went to Egypt. Fearing he might be killed and his still beautiful wife might be taken in marriage, Abram passed off his wife Sarai as his sister. This put at risk the promised “seed,” which would come through Abram and Sarai. Pharaoh took Sarai into his harem, but God prevented a consummation of this “marriage.” Pharaoh learned Sarai was Abram’s wife and rebuked him, escorting him back to the land of Canaan (12:10-20).

After Abram and Lot were separated (Genesis 13), Lot was taken captive, and Abram went to his rescue. After Lot’s successful recovery, Abram met Melchizedek, a mysterious king to whom Abram offered a tithe (Genesis 14). Reiterating His covenant with Abram and promising him a son, Abraham believed God’s promise, and his faith was reckoned to him as righteousness (Genesis 15:1-6). God further told Abram of the 400 years his descendants would be mistreated in a foreign land, after which they would possess the land of Canaan (15:12-21).

As the years passed, Abram and Sarai became concerned, since no son had yet been given them by God. They decided that it was only necessary for Abram to father the child and that Hagar could serve as the mother of the child, in Sarai’s place. At age 86, through Hagar, Abram and Sarah had a son, Ishmael. This son was not the “son of promise,” but God would care for the land as He had said (16:1-16).

At age 99, 24 years after God first promised a “seed” for Abraham, God reaffirmed His covenant with Abram and Sarai. He changed Abram’s name to Abraham and Sarai’s name to Sarah. The next year, God promised, they would have a son. God commanded Abraham to be circumcised and to circumcise all the males in his household. Circumcision was to be a sign of God’s (Abrahamic) covenant for all generations to come. Thus, years after he was declared to be righteous, on the basis of his faith (Genesis 17),115Abraham was circumcised.

God told Abraham, His friend, what He was about to do with the wicked cities of Sodom and Gomorrah (Genesis 18 and 19). Abraham pled with God to spare these cities, if but a handful of righteous were found. The cities were destroyed, with only Lot and his immediate family spared. Watching from afar, Abram’s spirit was very different from that of Jonah many years later (compare Genesis 19:27-29; Jonah 4:1-11). After repeating his sin of deception in Gerar before Abimelech (Genesis 20), Abraham and Sarah had Isaac (Genesis 21). Sacrificing this son of promise was the greatest test of Abraham’s life, but it revealed that Abraham had finally come to trust in God as the One able to give life to the dead. Abram no longer needed to lie or to be afraid (Genesis 22).

At the age of 127, Sarah died (Genesis 23). Abraham lived yet another 38 years, married again, and fathered more children (25:1-4). Sarah’s burial was a demonstration of Abraham’s faith, for it was necessary to purchase the piece of land which would serve as the family burial site, in Canaan. That land which God had promised to give to Abraham someday was not yet his. He nevertheless bought the parcel of land, on which Sarah, and he, and his descendants could be buried (chapter 23).

As Abraham’s days drew to a close, he became very concerned about finding the right kind of wife for his son, Isaac. Commissioning his most trusted servant to secure a wife for his son, she was not be from among the Canaanites nor was Isaac to be taken back to the land from which he had come. Guided by the hand of God, his trusted servant found Rebekah as a wife for Isaac, from Abraham’s relative, Bethuel (Genesis 24). After this, Abraham died at the ripe old age of 175 (Genesis 25). Chapters 11–25 of Genesis portray 100 years of Abraham’s walk with God, as a sojourner in the land his descendants would one day possess. One fourth of this century of Abraham’s walk was spent in waiting for the son God had promised.

Abraham’s name is mentioned many other times in the Old Testament. Most often in the books of Israel’s history God’s name is mentioned to demonstrate that God’s actions were in fulfillment of His promise to Abraham. The consistency of God’s promises and program in history is clearly demonstrated. This same faithfulness is emphasized in the Psalms:

Seek the LORD and His strength; Seek His face continually. Remember His wonders which He has done, His marvels, and the judgments uttered by His mouth, O seed of Abraham, His servant, O sons of Jacob, His chosen ones! He is the LORD our God; His judgments are in all the earth. He has remembered His covenant forever, The word which He commanded to a thousand generations, The covenant which He made with Abraham, And His oath to Isaac. Then He confirmed it to Jacob for a statute, To Israel as an everlasting covenant, Saying, “To you I will give the land of Canaan As the portion of your inheritance,” When they were only a few men in number, Very few, and strangers in it. And they wandered about from nation to nation, From one kingdom to another people. He permitted no man to oppress them, And He reproved kings for their sakes: “Do not touch My anointed ones, And do My prophets no harm” (Psalm 105:4-15).

When Isaiah spoke of the righteousness and salvation God was to provide, as He promised, He called upon His people to think back to their beginnings, in Abraham and Sarah:

“Listen to Me, you who pursue righteousness, Who seek the LORD: Look to the rock from which you were hewn, And to the quarry from which you were dug. Look to Abraham your father, And to Sarah who gave birth to you in pain; When he was but one I called him, Then I blessed him and multiplied him.” Indeed, the LORD will comfort Zion; He will comfort all her waste places. And her wilderness He will make like Eden, And her desert like the garden of the LORD; Joy and gladness will be found in her, Thanksgiving and sound of a melody. “Pay attention to Me, O My people; And give ear to Me, O My nation; For a law will go forth from Me, And I will set My justice for a light of the peoples. My righteousness is near, My salvation has gone forth, And My arms will judge the peoples; The coastlands will wait for Me, And for My arm they will wait expectantly. Lift up your eyes to the sky, Then look to the earth beneath; For the sky will vanish like smoke, And the earth will wear out like a garment, And its inhabitants will die in like manner, But my salvation shall be forever, And My righteousness shall not wane. Listen to Me, you who know righteousness, A people in whose heart is My law; Do not fear the reproach of man, Neither be dismayed at their revilings. For the moth will eat them like a garment, And the grub will eat them like wool. But My righteousness shall be forever, And My salvation to all generations” (Isaiah 51:1-8).

Jeremiah too spoke of Israel’s future deliverance and salvation in terms of the fulfillment of God’s covenant with Abraham (see Jeremiah 23:19-26). Ezekiel likewise called upon Israel to trust in Him, by faith. They were to remember that Abraham, who was but one man, became a great nation because of God’s faithfulness to His promise (see Ezekiel 33:23-29). The final words of Micah’s prophecy remind God’s people of His faithfulness to His covenant promise to Abraham and to his descendants:

“Shepherd Thy people with Thy scepter, The flock of Thy possession Which dwells by itself in the woodland, In the midst of a fruitful field. Let them feed in Bashan and Gilead As in the days of old. As in the days when you came out from the land of Egypt, I will show you miracles.” Nations will see and be ashamed Of all their might. They will put their hand on their mouth, Their ears will be deaf. They will lick the dust like a serpent, Like reptiles of the earth. They will come trembling out of their fortresses; To the LORD our God they will come in dread, And they will be afraid before Thee. Who is a God like Thee, who pardons iniquity And passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, Because He delights in unchanging love. He will again have compassion on us; He will tread our iniquities under foot. Yes, Thou wilt cast all their sins Into the depths of the sea. Thou wilt give truth to Jacob And unchanging love to Abraham, Which Thou didst swear to our forefathers From the days of old (Micah 7:14-20).

These Old Testament prophets spoke of the righteousness and salvation God would provide in fulfillment of His promise to Abraham. That righteousness, like the righteousness of Abraham, was not a righteousness which men earned by their law-keeping, but a righteousness which God Himself would provide through His Messiah, the coming Savior.

Abraham is also a very prominent person in the New Testament. Especially in the Gospels do we see the distorted thinking of the Jews concerning Abraham. The Jews took pride in their physical descent from Abraham, believing that being his seed was synonymous with salvation. John the Baptist immediately challenges this thinking as incorrect:

But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers, who warned you to flee from the wrath to come? Therefore bring forth fruit in keeping with repentance; and do not suppose that you can say to yourselves, ‘We have Abraham for our father’; for I say to you, that God is able from these stones to raise up children to Abraham. And the axe is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. And His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire” (Matthew 3:7-12).

Believing they had confirmed reservations in the kingdom of God, the Jews saw the Gentiles as those who would never enter into the blessings promised Abraham. They were wrong. Jesus’ teaching must have rocked the boat of Jewish exclusivism. Consider these instances of Jesus’ teaching which must have horrified the Jews. Note especially Jesus’ references to Abraham, the blessings of God, and the kingdom.

Jesus marveled at and commended the faith of the Gentile centurion:

Now when Jesus heard this, He marveled, and said to those who were following, “Truly I say to you, I have not found such great faith with anyone in Israel. And I say to you, that many shall come from east and west, and recline at the table with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the sons of the kingdom shall be cast out into the outer darkness; in that place there shall be weeping and gnashing of teeth” (Matthew 8:10-12).

Because of his faith, the centurion would be at the banquet table, along with Abraham, but many of the “sons of the kingdom” would be cast into hell. Here was a revolutionary thought to the Jews, but one completely consistent with the Old Testament and with the gospel.

A similar shock was in store for the Jews when Jesus told the story of the rich man and Lazarus (Luke 16:19-31). According to Jewish thinking, the rich man would surely go to heaven while the poor man was surely destined for hell. Jesus reversed the destinies of these two. The rich man was found in hell, and the poor man, Lazarus, went to heaven. Most shocking are the words of the rich man when appealing for mercy:

“Now it came about that the poor man died and he was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. And in Hades he lifted up his eyes, being in torment, and saw Abraham far away, and Lazarus in his bosom. And he cried out and said, ‘ Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool off my tongue; for I am in agony in this flame.’ But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. And besides all this, between us and you there is a great chasm fixed, in order that those who wish to come over from here to you may not be able, and that none may cross over from there to us.’ And he said, ‘Then I beg you, Father, that you send him to my father’s house—for I have five brothers—that he may warn them, lest they also come to this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ But he said, ‘No, Father Abraham, but if someone goes to them from the dead, they will repent!’ But he said to him, ‘If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead’” (Luke 16:22-31, emphasis mine).

Imagine this scene and the Jews’ horror at these words from the lips of our Lord. Heaven was, not unexpectedly, “Abraham’s bosom” (Luke 16:22). But the rich man, who called out from hell, called out, “Father Abraham” (see verses 24 and 30). Priding themselves that Abraham was their physical forefather, the Jews were self-assured that they would enter into the promised kingdom and the blessings promised Abraham. And now, from the depths of hell, they call out to “Father Abraham.” Surely Jesus was teaching precisely what John the Baptist before Him, and Paul after Him, were teaching: that physical descent from Abraham does not assure anyone of salvation. Salvation is attained through faith and not through the fatherhood of Abraham.

The great showdown between Jesus and the Jewish religious leaders was over Jesus’ relationship to Abraham:

Jesus therefore was saying to those Jews who had believed Him, “If you abide in My word, then you are truly disciples of Mine; and you shall know the truth, and the truth shall make you free.” They answered Him, “We are Abraham’s offspring, and have never yet been enslaved to anyone; how is it that You say, ‘You shall become free’?” Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is the slave of sin. And the slave does not remain in the house forever; the son does remain forever. If therefore the Son shall make you free, you shall be free indeed. I know that you are Abraham’s offspring; yet you seek to kill Me, because My word has no place in you. I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father.” They answered and said to Him, “ Abraham is our father.” Jesus said to them, “If you are Abraham’s children, do the deeds of Abraham. But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. You are doing the deeds of your father.” They said to Him, “We were not born of fornication; we have one Father, even God.” Jesus said to them, “If God were your Father, you would love Me; for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. Why do you not understand what I am saying? It is because you cannot hear My word. You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies. But because I speak the truth, you do not believe Me. Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.” The Jews answered and said to Him, “Do we not say rightly that You are a Samaritan and have a demon?” Jesus answered, “I do not have a demon; but I honor My Father, and you dishonor Me. But I do not seek My glory; there is One who seeks and judges. Truly, truly, I say to you, if anyone keeps My word he shall never see death.” The Jews said to Him, “Now we know that You have a demon. Abraham died, and the prophets also; and You say, ‘If anyone keeps My word, he shall never taste of death.’ Surely You are not greater than our father Abraham, who died? The prophets died too; whom do You make Yourself out to be?” Jesus answered, “If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, ‘He is our God’; and you have not come to know Him, but I know Him; and if I say that I do not know Him, I shall be a liar like you, but I do know Him, and keep His word. Your father Abraham rejoiced to see My day, and he saw it and was glad.” The Jews therefore said to Him, “You are not yet fifty years old, and have You seen Abraham?” Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am.” Therefore they picked up stones to throw at Him; but Jesus hid Himself, and went out of the temple (John 8:31-59, emphasis mine).

In this passage we see that the Jews emphatically boasted that Abraham was their father (verses 33 and 39). But clearly it was not Abraham who would save the Jews, but the Son (8:36). The Jews in reality, as evidenced by their unbelief, were sons of the devil (verse 44). Those who were truly Abraham’s seed would believe in Him and obey His words. In so doing, they would never see death (verse 51). Did Jesus think Himself better than Abraham, the Jews challenged? Jesus’ final response was, “Truly, truly, I say to you, before Abraham was born, I AM” (verse 58).

In preaching the gospel to the Jews, Jesus was presented as God’s only provision for entering into the kingdom and experiencing the blessings God promised to provide through Abraham’s seed (see Acts 7:2ff.). Paul adds a very significant note to this whole matter. He points out that the “seed” of Abraham, through whom the blessings were to be poured out on all who believe, Jew or Gentile, was singular. The “seed” was one Person—Jesus; it was not plural, the nation Israel:

Brethren, I speak in terms of human relations: even though it is only a man’s covenant, yet when it has been ratified, no one sets it aside or adds conditions to it. Now the promises were spoken to Abraham and to his seed. He does not say, “And to seeds,” referring to many, but rather to one, “And to your seed,” that is, Christ (Galatians 3:15-16).

No wonder Paul devotes an entire chapter to Abraham’s justification by faith! Not only does Abraham’s justification prove the Jews wrong for trusting and boasting in Abraham as their physical forefather, but it proves Abraham to be the father of all those who believe in God, by faith!

The Implications of Paul’s Teaching
(3:27-31)

27 Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. 28 For we maintain that a man is justified by faith apart from works of the Law. 29 Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, 30 since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. 31 Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law.

Thus far, Paul has shown that all mankind fails to meet God’s standard of righteousness, all have fallen short of God’s promised blessings and have come under divine condemnation. Jews and Gentiles alike are under God’s wrath and the sentence of death. In His righteousness, God condemns the sin of men. In His righteousness, God has made a provision for man’s justification, by punishing Jesus Christ in our place on the cross of Calvary. All who believe in Jesus Christ and accept His provision of righteousness by faith, are justified, saved by grace.

What does all of this mean? Paul raises three questions at the end of chapter 3 in verses 27-31 which pursue the practical implications of his teaching. He asks and answers each question very briefly. He wants the answer to each question to be clear in the mind of his reader. He then follows up each answer, briefly provided in verses 27-31, with a more extensive explanation in his teaching which follows. Chapter 4 deals directly with the answer to the first two questions. Chapters 6-8 expand on the role of the Law in the life of the believer.

The first question, found in verse 27 is this: What basis does anyone have for boasting concerning salvation? There is no basis for boasting. Men cannot boast about receiving something which they did not earn. Men are saved by faith, on the basis of what God has done through His Son, Jesus Christ. Anyone who boasts in his salvation does not understand grace and may never have received salvation in the first place.

The second question is recorded in verse 29: Are God’s dealings with men universal, or are they restricted to Jews only? Paul’s question seems to extend beyond salvation alone to God’s interest and involvement in the lives of men. The Jews may have thought God’s only interest was in them and that He could care less about the Gentiles. The Gentiles would be like the outcast class in India,116 which neither receives the privileges of the upper class nor is even regarding as existing by those of a higher cast. Perhaps the Jews thought God looked upon the Gentiles in this same way. But Paul is quick to affirm that “God … is one.” God deals with both Jews and Gentiles on the same basis. This is because Jewishness and Gentileness is irrelevant to the issue of salvation. The only determining factor in salvation is the absence or presence of faith.

The third question is found in verse 31: Is the Law of no use or value, now that faith has come? Does entering into a relationship with God by faith set the Law aside? Not at all. Abraham’s faith was before the Law. The faith of men like David was evident in his love for and obedience to the Law. The Law was never meant to save. In one sense, the Law was as useless in Old Testament times as it is today. The Law could never save. The Law does have a positive role to play, however, and thus it is not to be rejected. Our Lord said He did not come to destroy the Law but to fulfill it. Righteousness delights in the Law, but sin disdains it.

Justification by Faith
(4:1-8)

1 What then shall we say that Abraham, our forefather according to the flesh, has found? 2 For if Abraham was justified by works, he has something to boast about; but not before God. 3 For what does the Scripture say? “And Abraham believed God, and it was reckoned to him as righteousness.” 4 Now to the one who works, his wage is not reckoned as a favor, but as what is due. 5 But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness, 6 just as David also speaks of the blessing upon the man to whom God reckons righteousness apart from works: 7 “Blessed are those whose lawless deeds have been forgiven, And whose sins have been covered. 8 “Blessed is the man whose sin the Lord will not take into account.”

Do we have any grounds for boasting? More particularly, do the Jews have grounds? Our study of Abraham, especially in the Gospels, revealed that the Jews believed they did have grounds for boasting: Abraham was their forefather. But what if Abraham himself could not boast? If Abraham could not boast, could his descendants boast? By going back to the “first father” of the Jews, at least in their minds, Paul caused the whole Jewish system of pride and boasting to collapse with one well-placed blow. By demonstrating that Abraham himself had no grounds for boasting, no Jew could boast in Abraham or in being his descendant.

Performance is the only basis for boasting in oneself. Had Abraham’s righteousness been rooted in his works, he would have grounds for boasting, though in comparison with God his accomplishments, no matter how great, would be insignificant. If Abraham was justified by faith, then he could take no credit at all for his righteousness, for it would be a gift from God.

The Word of God instructs us that such was the case. Paul turns our attention to Genesis 15:6 and the statement made by Moses, “AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS.” Abraham’s works were not the basis for his justification; his faith was the basis. Abraham’s faith was in God and in His promise of a son. Therefore, the one person about whom Abraham could boast was God. Abraham’s faith, and his justification, were a favor from God and not a payment for services rendered on God’s behalf. Works and grace are two very distinct entities. Men can only boast when they receive payment for their works. Men cannot boast when they receive grace.

Abraham’s faith alone did not save him. God saved Abraham by means of faith. But more than this, Abraham’s faith was in God’s promise and in God’s provision. Abraham believed God. Specifically, Abraham believed God when He promised him a son. Abraham’s faith was faith in God, in God’s promise, and in God’s ability to provide that which He promised. For the Jews, Abraham was the star of the show. To Paul, God was the center of attention. The greatness of Abraham’s faith is not in view, but the greatness of the God in whom he trusted. Indeed, we need not look far to see how frail and fragile was Abraham’s faith. How often his faith lapsed! He believed God, and yet he lied about the identity of his wife to Abimelech (Genesis 20).117 He believed God, and yet he had a son by Hagar (Genesis 16).

The process or transaction by which God justified Abraham is known by theologians as imputation.118 In our text, the term used for this imputation is “reckoned”7 (verses 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24).119 In general, the term means to “reckon,” “consider,” “compute,” or “take into account.” The reckoning process is essential to man’s salvation. It enables God to deal with men in a way which saves them and which demonstrates His righteousness. In our text, Paul stresses that God’s imputation is a coin with two sides. The imputation by which God saves sinners is two-fold.

First,120 God imputes the righteousness of Jesus Christ to men. Men cannot attain to God’s standard of righteousness. Men can never become righteous by their good works. Their righteousness must come from another source. Paul cites Genesis 15:6 to show that God reckoned Abraham to be righteous. He immediately follows this statement with another in verses 4 and 5 which stresses that this was not something which Abraham earned, but rather favor which God bestowed upon Abraham.

Second, the imputation which results in man’s salvation has another side: not only does God impute the righteousness of Christ to unrighteous men, He also does not impute men’s sins to them. God saves men by not imputing their sin to them and by imputing the righteousness of Christ to them. From what Paul has already said, and what he says elsewhere, we know that this is possible because Christ has taken our place. Our sins have been imputed to Christ, so that He was punished in our place. His righteousness has been imputed to us, so that we are regarded and treated as righteous by God, since we, by faith, are in Him.

The imputation of righteousness to men is illustrated by the justification of Abraham, who was reckoned righteous by God because of his faith. The non-imputation of sin to men is illustrated by the experience of David, as described by his own words in Psalm 32. This is his psalm of confession. His sin was that of adultery with Bathsheba and the murder of her husband, Uriah. The Law was in force, which pronounced sentence upon David. But the Law made no provision for David’s salvation. It could only pronounce him guilty and worthy of death. David knew the grace of God, and he pled for mercy and forgiveness. On the basis of his faith in the promise of salvation, and in the character of God, David pled for forgiveness and received it. God did not impute his sin to him, though he deserved to die. Men are saved because God imputes righteousness to them, but not their sin. God saves men through the process of imputation, on the basis of the work of Christ on Calvary, and in response to faith.121

Abraham’s righteousness then was not due to his Law-keeping or to his good works, but only to God’s grace. On the basis of faith alone, apart from works, God reckoned Abraham to be righteous. Abraham believed God’s promise and was saved. Abraham had nothing to boast about, other than God’s grace. His offspring could not boast either.

Abraham the Gentile—The “Father of Us All”
(4:9-17)

9 Is this blessing then upon the circumcised, or upon the uncircumcised also? For we say, “Faith was reckoned to Abraham as righteousness.” 10 How then was it reckoned? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised; 11 and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, that he might be the father of all who believe without being circumcised, that righteousness might be reckoned to them, 12 and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised. 13 For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith. 14 For if those who are of the Law are heirs, faith is made void and the promise is nullified; 15 for the Law brings about wrath, but where there is no law, neither is there violation. 16 For this reason it is by faith, that it might be in accordance with grace, in order that the promise may be certain to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all, 17 (as it is written, “A father of many nations have I made you”) in the sight of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist.

Paul’s first question and answer recorded in Romans 3:27 has been documented by the experience of Israel’s most revered patriarch, Abraham. Paul now moves to the second question (3:29-30): Is God only the God of the Jews, or is He the God of both the Jews and the Gentiles? Paul’s opponents might be willing to concede that God has always justified men on the basis of faith and not by works. But just who is eligible for justification? The Jews viewed themselves as a privileged group, with exclusive access to God’s blessings. If a Gentile wanted to be saved, he must first convert to Judaism. He must be circumcised, and then keep the Law of Moses (see Acts 15).

In verses 9-17 Paul will turn to events in the life of Abraham, the “Father of the Jews,” to show that he is even more so “the father of all believers.” Paul turns to the rite of circumcision, which was the sign of the Abrahamic Covenant.122 He reminds his readers that Abraham was justified apart from works, without the Law, and years before he was circumcised. By Jewish definitions, Abraham was really a Gentile when he was saved.

The first recorded promise of a son in the Book of Genesis was given at the time of Abraham’s call (Genesis 12:1-3). At that time, Abram was 75 years old (12:4). In Genesis 15 we are told of a more specific promise of a son, of Abram’s belief, and of his justification by faith. It is almost as though we have been watching a motion picture. Suddenly, Paul shouts, “Stop the projector!,” right at Genesis 15:6. He now asks the question, “Was Abraham circumcised here, at the time he was reckoned as righteous by God, or was it later?” We all know it was years later. Abraham’s circumcision is recorded in Genesis 17, and we are told that he was then 99 years old. Abraham was justified by faith, apart from works, the Law, or circumcision. Let’s face it; Abraham was a Gentile when he was justified by faith. God is the God of all men, and not just of the Jews.

Circumcision did not contribute in any way to Abraham’s salvation. It could not have done so. It was merely a sign, a seal. Circumcision played much the same role in Abraham’s day as baptism does in our day. It is only a visible token or sign of an invisible change, of salvation. Abraham’s circumcision testified to his justification by faith, apart from works. His circumcision, like his salvation, meant something very different than what the Jews made of it. If Abraham could be saved without being circumcised, so the Gentiles could be saved, apart from circumcision, the Law of Moses, or Judaism.

Just as circumcision did not contribute to the salvation of Abraham, neither did the Law. The Law of Moses would not be given for more than 400 years. It did not exist at the time of Abraham’s justification by faith. And even if the Law were in existence at that time, it could not have saved Abraham. The Law cannot save. The Law cannot make any man righteous. The Law can only condemn men as sinners, worthy of God’s eternal wrath. If the Law could justify men, it would nullify faith. Faith, however, does not nullify the Law. Faith brings about the imputation of the righteousness which the Law defines and demands, but which it cannot produce. The Law required perfect obedience; God’s promise requires only faith.

Faith enables God to save men, because it enables God to deal with men in accordance with grace. The wrath which the Law demands has been suffered by our Lord on Calvary. Having satisfied God’s holy anger (propitiation, see 3:25), God can now deal with men in accordance with mercy and grace. God can prevent men from suffering the wrath they deserve and deal benevolently with men by giving them blessings they do not deserve.

Abraham is therefore shown to be much more than the “father of the Jews.” He is the “father of us all,” the father of all believers. This too is in fulfillment of God’s promise to Abraham, that he would be “A FATHER OF MANY NATIONS” (verse 17, citing Genesis 17:5). Abraham’s faith was faith in God. He believed that God is able to “give life to the dead.” Abraham’s resurrection faith is the last topic of Paul’s teaching, as recorded in Genesis 4:17-25.

Abraham’s Faith: Resurrection Faith
(4:17-25)

17 (as it is written, “A father of many nations have I made you”) in the sight of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist. 18 In hope against hope he believed, in order that he might become a father of many nations, according to that which had been spoken, “So shall your descendants be.” 19 And without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah’s womb; 20 yet, with respect to the promise of God, he did not waver in unbelief, but grew strong in faith, giving glory to God, 21 and being fully assured that what He had promised, He was able also to perform. 22 Therefore also it was reckoned to him as righteousness. 23 Now not for his sake only was it written, that it was reckoned to him, 24 but for our sake also, to whom it will be reckoned, as those who believe in Him who raised Jesus our Lord from the dead, 25 He who was delivered up because of our transgressions, and was raised because of our justification.

Verse 17 serves as a transition, linking Paul’s argument in verses 18-25 with his previous teaching in verses 9-16. This verse is therefore included in both sections. In this last section of chapter 4, Paul strikes a final blow against the errors of Judaism. Turning to the life of Abraham one final time, he shows that Abraham’s saving faith was a “resurrection faith.” His faith, like ours, was in a God who was able to raise the dead.

The doctrine of the resurrection of the dead was a serious problem for the Sadducees. They did not believe in the resurrection, or in the afterlife, in heaven or hell, in angels or demons. They were anti-supernaturalists. The Pharisees had a different problem. They were supernaturalists. They did believe in heaven and hell, angels and demons, and the resurrection of the dead. Their problem was that while in principle they believed in the doctrine of the resurrection, they rejected it in the person of Jesus Christ. They refused to admit that Jesus had been raised from the dead. To do so would have meant they were wrong. This would prove that Jesus was the promised Messiah, and that God had shown His divine approval of His earthly ministry.

Jesus staked His entire ministry on His ability to rise from the dead (see Matthew 12:38-41; John 10:15-18). The apostles preached the resurrection of Christ as a fundamental element of the gospel, which must be believed in order for men to be saved (Acts 2:22-42; 3:14-15; 4:2; 17:18; Romans 10:9). The writer to the Hebrews teaches that all the Old Testament saints believed in the resurrection of the dead (Hebrews 11:13-40, especially verses 13-15, 19, 35, 39-40). Paul finds in Abraham’s life a dramatic demonstration of his “resurrection faith.”

Abraham “believed in God, who gives life to the dead, and calls into being that which does not exist” (verse 17). Abraham’s faith did not cause him to close his eyes to reality. He knew that so far as bearing children was concerned Sarah and he were “as good as dead” (verse 19). And yet he considered also that God’s promises are as certain as God’s power to fulfill them. And so he believed God’s promise of a son, even though this would take, as it were, a resurrection of the dead (he and Sarah, speaking in terms of their ability to reproduce). He knew that “what He promised, He was able to perform” (verse 21). It was because of this very faith, a resurrection faith, that righteousness was imputed to him (verse 22).

In verses 23-25, Paul links the “resurrection faith” of Abraham with the faith of every true believer today. Justification comes to all who, by faith, believe in God who raised His Son, Jesus Christ, from the dead. In the final verse of his argument (verse 25), Paul speaks of the work of Christ in such a way as to show the absolute necessity of the resurrection of Jesus, and in the sinner’s need to believe His resurrection, for salvation. The sacrificial death of our Lord, Paul writes, was required by our transgressions. Christ had to die, because “the wages of sin is death.” Our justification requires His resurrection, Paul writes:

He who was delivered up because of our transgressions, and was raised because of our justification (Romans 4:25).123

Conclusion

If anything is clear in this chapter it is this: Abraham’s justification by faith is precisely the same as that which the gospel offers to all men, Jew or Gentile, today. It is justification based upon the person and work of God, believed by faith, accomplished by imputation. It is a free gift, available to those who are uncircumcised and who are not under the Law of Moses, like Abraham.

Justification by faith is God’s only way of saving men. It is also the same way in which men have been saved from the beginning of human history. Men were not saved by works in Old Testament times and are now saved by faith. Men have always been saved by faith, apart from works. Abraham is an excellent example of justification by faith because he lived in a day when neither the Law of Moses nor the rite of circumcision existed as a part of Israel’s religion. He was saved apart from any works, apart from circumcision, and apart from the Law. His justification, like ours, was based upon God’s faithfulness to His promise and not on human performance. It is a gift of God’s grace and not something earned.

Abraham’s life teaches us important lessons about faith. We learn from Abraham’s justification that faith is the only means by which men may obtain righteousness. We also see that while men have faith in God, it is not perfect faith. Abraham’s faith faltered when he lied about his wife and when he attempted to produce a child through Hagar. His faith continued to grow, throughout his life, as he came to appreciate more and more the faithfulness of God. His faith enabled him to see life as it really was (he was as good as dead with regard to having a child with Sarah), but he saw God as powerful and His promises as sure. His faith was a reasoning faith. He did not have to be told that God was able to produce life from death; he reasoned that God was able to do as He promised.124

The faith of Abraham and the birth of Isaac remind us that even when we have faith in God’s promise there is no assurance that God’s promise will be immediately fulfilled. Abraham believed God’s promise of a son, but he still waited 25 years for that son to be given. The story of Abraham’s life makes it very clear that God had a certain time for that son to be born. God’s “delay” was a time for Abraham’s faith to be tested and strengthened. Why is it that some tell us that if we have not immediately received the answers to our prayers, we do not have enough faith? Faith may not remove all doubts, and it certainly does not remove all delays.

As I have studied this text, I have been reminded of the importance of remembering our roots. We dare not forget how it was that God saved us, and for what purpose we were saved. Abraham was hopeless and helpless, and God, in His great mercy and grace, saved him, apart from any human merit or contribution. Abraham’s justification, like ours, should result in humility, gratitude, adoration and worship. Abraham’s response to God’s revelation (the Abrahamic Covenant, and specifically God’s promise of a son) was belief, growth in faith, and giving glory to God (verse 20).125

Because of their unbelief and rejection of God’s full and final revelation in Christ, the minds of the Jews were darkened (see 2 Corinthians 3:12-18), so that they distorted Abraham’s conversion to that which fit and which sanctioned their own unbelief and self-righteousness. The Israelites forgot that the blessings of God upon them were not due to their own righteousness or status, but due to God’s grace. They failed to recall that the righteousness which God requires is also that which He provides, by imputation. Thus, there can be no boasting. There is no basis for pride. There should only be humble gratitude and thanksgiving to God for His unspeakable gift.

I challenge you to think through the Scriptures, Old Testament and New, and to recall all of the times when God instructed His people to remember their roots, in order that they might be humbled and serve God in truth. How easy it is for us to forget that we are what we are by the grace of God, apart from anything we have done, or will do. To God be the glory!


112 I include verse 17 in the last two segments because it serves as a transition between the two.

113 This does not include references to “Abram,” prior to the time when God changed his name to “Abraham” in Genesis 17.

114 The name Abram means “exalted father”; Abraham means “father of a multitude.”

115 Abraham was first promised a “seed” in Genesis 12:2 at the age of 75 (12:4). A more specific promise was given in Genesis 15:4. Abram was between 75 and 86 (16:16) when he was reckoned to be righteous by God, as recorded in Genesis 15:6. Isaac, the son of promise, was born to Abraham and Sarah when Abraham was 100 years old, and Sarah was 90 (17:17; 21:5).

116 I can well remember my first impression of this, while stranded at the airport in Bombay. One of the outcast class was sweeping the sidewalk with a primitive broom. This woman would not even look up at me, and those who passed her by would not even look at her, to acknowledge her as a person. She was not only looked down upon; she was not even looked at.

117 Abraham made it clear to Abimelech that this was not just the second time he had passed off Sarah as his sister. He explained that this was the agreement they had made long ago which they consistently practiced everywhere they went (see Genesis 20:13). It was Abraham’s foreign policy, based upon his fear of death. His resurrection faith would soon outrun his fear of death (see Genesis 22).

118 The verb rendered “reckon,” according to Thayer’s Greek-English Lexicon of the New Testament, p. 379, is used 31 times in the New Testament. Of these 31 instances, Paul employs the term in all but 4 occurrences. Eleven of the 27 uses by Paul are found in Romans 4. Imputation is a dominant theme in chapter 4.

119 In verse 8 the expression is “take into account,” but the marginal note in the NASB points us to the fact that we have the same term rendered “reckon” throughout this passage.

120 So far as the order of our text is concerned.

121 Paul will elsewhere emphasize that even our faith is God’s gift and not some work of our own (see Ephesians 2:1-10).

122 The rainbow was the sign of the Noahic Covenant (Genesis 9:8-17). Circumcision was the sign of the Abrahamic Covenant (Genesis 17:9-14). The Sabbath was the sign of the Mosaic Covenant (Exodus 31:12-17).

123 There is a great deal of discussion in the commentaries about the exact meaning of the term twice rendered “because of” in Romans 4:25. Regardless of the meaning we give to this term, the point remains: both the death and the resurrection of our Lord were necessary for man’s salvation.

124 The “reasoning of Abraham’s faith” is even more clearly stated in Hebrews 11:17-19. In this case, it was Abraham’s reasoning in relationship to the command of God to offer up Isaac as a sacrifice. I believe Abraham “reasoned” that God was able to “raise men even from the dead” (11:19) on the basis of Isaac’s birth. If Abraham and Sarah were “dead” with respect to child-bearing, then God gave life from death in the conception and birth of Isaac. If God could, as it were, raise Isaac into existence, from the dead, then Abraham reasoned that God could raise him back to life, after he was offered up to God as a sacrifice. How often men want God to tell them exactly what to do when God desires for men to reason it out by faith. I do not believe God is as pleased with unthinking obedience as He is with reasoned obedience, an obedience based upon the reasoning of faith. Faith not only has its reasons, it reasons.

125 I see here a deliberate contrast between Abraham’s “giving glory to God” (verse 20) and the unbelief of men as described in chapter 1: “For even though they knew God, they did not honor [literally, “glorify,” see marginal note in NASB] Him as God, or give thanks (1:21). While these unbelievers became increasingly darkened in their understanding of God and of reality (1:21-22), Abraham saw God and life ever more clearly (4:19-21).

Related Topics: Faith, Regeneration, Justification

7. God’s Mighty Power to Save (Exodus 7:1-25)

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March 18, 2018

Life of Moses (7)

I think that sometimes we forget the mighty power of God that is required to deliver souls from Satan’s domain of darkness. We receive training in how to present the gospel effectively to the lost and for the most part, such training is helpful. Every Christian should be able to give a simple gospel presentation with appropriate Bible verses. Every Christian should be prepared to answer common questions and objections that unbelievers raise.

But even after good training, seeing lost people repent and believe the gospel does not depend on our methods or persuasive skills in presenting the gospel. Saving a soul from eternal judgment requires nothing less than God’s mighty power that raised Jesus from the dead (Eph. 1:19-20). God must impart new life to one who is dead in his sins (Eph. 2:1-6). If God doesn’t do that, you may be able to get a person to pray the sinner’s prayer or to make a profession of faith. But if God does not impart new life to that walking spiritual corpse, there will be no genuine conversion. Salvation is not a matter of a person walking the aisle or making a decision to invite Jesus into his heart. It’s a matter of God raising the dead through His mighty power to save. We are simply the instruments through whom He works to deliver souls from bondage.

Exodus 7 reports the beginning of ten miraculous plagues that the Lord brought on Egypt through Moses, culminating in Pharaoh’s releasing Israel from centuries of slavery. It’s a literal story of God’s people being freed from an evil tyrant so that eventually they could conquer the land which the Lord had promised to give to Abraham’s descendants. But it’s also a picture of how God delivers sinners from slavery to Satan’s cruel domain. As such, the main lesson for us is:

Delivering people from bondage to sin is God’s work, dependent on His power over the forces of darkness.

Scholars point out that the first nine plagues fall into three sets of three in an ascending order of severity (Walter Kaiser, Expositor’s Bible Commentary [Zondervan], ed. by Frank Gaebelein, 2:348-349). The first plague in each set has a purpose clause where God states His rationale and aim for the plague (Exod. 7:17; 8:22; 9:14). The overall purpose for the plagues is (Exod. 7:5): “The Egyptians shall know that I am the Lord, when I stretch out My hand on Egypt and bring out the sons of Israel from their midst.” God’s purpose in these plagues was to show His supreme power and exalt His name over all the earth (Exod. 9:16; Rom. 9:17). And He wanted to show His people that He is the Lord (Exod. 6:1-2).

Some scholars argue that the ten plagues directly confronted Egypt’s many gods and showed the superiority of the God of Israel over them. For example, the Egyptians had a god of the Nile, who was confounded by God’s turning that mighty river into blood. They worshiped the sun god, whose power was defeated by the ninth plague of darkness. Different gods had multiple functions, such as gods of fertility, crops, storms, and health. Many of the gods were worshiped in different locations and assimilated by other gods over time (see John Hannah, The Bible Knowledge Commentary [Victor Books], ed. by John F. Walvoord & Roy Zuck, 1:120). But the overall point of the plagues was to show the superiority of the one true God over Egypt’s many gods and idols and to show His power over Pharaoh, who claimed to be a god.

Also, some scholars argue that the plagues can be explained as natural catastrophes. For example, each year the Nile is flooded from waters upstream that carry red sediments into it, making it look like blood. Also, a type of algae comes from the swamps in the upper Nile that produce a stench and cause many of the fish to die from a lack of oxygen (Kaiser, 2:350). But, this explanation doesn’t account for the sudden, miraculous change that came over the river when Aaron stretched his staff over the water and struck it (Exod. 7:19-20). And the text does not say that the river looked like blood, but rather that it became blood, along with the water in reservoirs and storage vessels. So I understand that God’s miraculous power was on display through the plagues. There are two main spiritual lessons for us:

1. Delivering people from bondage to sin is God’s work.

It’s obvious in the opening verses that God is in charge here. He appeared to Moses at the burning bush and commissioned him to return to Egypt to deliver His people. When Moses became discouraged because of initial setbacks, the Lord again told him to go to Pharaoh and speak the words that the Lord would give him (Exod. 6:28-30). The Lord announced beforehand what would happen and what He would do. Then He did “just as He said” (Exod. 7:3, 13b, 22b; 8:15, 19; 9:12).

Moses and Aaron were merely His instruments and spokesmen: Moses would be as God to Pharaoh and Aaron would be his prophet (Exod. 7:1). Moses wasn’t God, of course, but he was a type of the one who would come as both God and man to save His people from their sins. God has always chosen to use human instruments to accomplish His sovereign plans (Philip Ryken, Exodus [Crossway], p. 195). Since Pharaoh viewed himself as a god, through the plagues, the Lord was putting him in his place. There are three lessons here about how God delivers people from bondage to sin:

A. God uses His inadequate servants who know Him to be the instruments of delivering others.

These miraculous events follow immediately after Moses has again protested his own inability (Exod. 6:30). Perhaps Moses’ and Aaron’s ages are given (Exod. 7:7) to show that these two old men did not have the natural ability to deliver Israel. Only God could do that through them. Picture the scene: Two old men, one of them in simple shepherd’s clothing, with no weapons, no armor, and nothing impressive about their appearance, stand before this powerful monarch in his opulent palace, surrounded by powerful armed guards and well-dressed attendants. Pharaoh would not have been impressed with Moses and Aaron. They had to trust in God’s supernatural power. They let Pharaoh know that they were not acting on their own, but rather that “the Lord God of the Hebrews” had sent them (Exod. 7:16).

Before the first plague, the Lord directed Moses and Aaron to throw Aaron’s staff on the ground, where it became a snake. Pharaoh called his magicians, who were able to do the same trick (more on that in a moment). But God displayed His superiority over Pharaoh’s magicians when Aaron’s staff turned snake swallowed the magicians’ staffs. God used a common shepherd’s staff to swallow the staffs of Pharaoh’s powerful magicians.

Have you ever thought about the fact that God’s method for reaching the world with the gospel is incredibly inefficient? He could have sent His angels to every people group on the planet with the good news about Jesus’ death and resurrection on behalf of sinners. The angels wouldn’t have had to learn the many languages in the world. They wouldn’t have needed to raise support before they went. If they had faced persecution, they could have struck their opponents dumb or dead. They wouldn’t have needed to learn how to communicate the gospel in a way that each culture could understand. The job would have been finished in a matter of days, instead of the two thousand years that it’s taken. And we still have many people groups that have not heard!

But just as God chose to use Abraham’s often-disobedient, faithless descendants to be His channel of blessing the nations, so He has chosen His church to take the gospel to the ends of the earth. Each of us is God’s spokesperson to the world. Like Moses, we may often feel tongue-tied and inadequate for the task. But the gospel is like Moses’ staff, powerful to deliver people from bondage (Rom. 1:16). And His promise to Moses, “I will be with you,” is also His promise to us (Exod. 3:12; 4:12; Matt. 28:20).

B. God’s servants must faithfully and obediently deliver His message, not their own.

In Moses’ case, because of his faithless protest that he could not speak well, God condescended to let Aaron be Moses’ mouthpiece to Pharaoh (Exod. 4:14-16; 7:1-2). But, they weren’t free to come up with a feel-good message that Pharaoh might like. God told Moses (Exod. 7:2), “You shall speak all that I command you, and your brother Aaron shall speak to Pharaoh that he let the sons of Israel go out of his land.” That wasn’t a message that Pharaoh wanted to hear, but it was the very word of God that he needed to hear. As difficult as it would have been for these two old men to tell Pharaoh God’s words, we read (Exod. 7:10), “So Moses and Aaron came to Pharaoh, and thus they did just as the Lord had commanded.” And again (Exod. 7:20), “So Moses and Aaron did even as the Lord had commanded.”

When God commanded Aaron to throw down his staff, which became a serpent, he was directly challenging and demeaning Pharaoh’s authority. The cobra was the symbol of Pharaoh’s power, depicted on his crown. The Egyptians had a temple for the snake god. So when Aaron threw his staff down in front of Pharaoh, Philip Ryken explains (p. 207), “He was taking the symbol of the king’s majesty and making it crawl in the dust. This was a direct assault on Pharaoh’s sovereignty; indeed, it was an attack on Egypt’s entire belief system.”

Ryken applies this (ibid.): “One of the best ways to convince people of their need for Christ is to find out what they are counting on, and then show them why it cannot be trusted.” If they think that their good works will get them into heaven, ask them, “How many good works will you need to qualify you to stand in the presence of the holy God? How can your good works atone for your many sins?” Show them that even Mother Teresa could not earn heaven by good works, “because by the works of the Law no flesh will be justified in His sight” (Rom. 3:20).

If they’re trusting in money, show them how fleeting and insecure riches are, even for the super-rich. If they’re living for pleasure and the good life, show them how quickly it can be taken away through an accident or terminal illness. Tell them about Jesus’ parable about the rich man who planned to build bigger barns to contain all of his crops, only to have God say to him (Luke 12:20), “You fool! This very night your soul is required of you; and now who will own what you have prepared?”

There are many false prophets today who give people a feel-good “gospel,” which is not the saving gospel of God. They tell people that they’re wonderful and that God loves them just as they are, but they never confront sin. They’re like the false prophets of Jeremiah’s time, who healed people’s brokenness superficially, saying, “Peace, peace,” but there was no peace (Jer. 6:14; 8:11). God’s only way of peace is to come to Him as a guilty sinner and lay hold of Jesus’ sacrifice on the cross. That’s not a popular message, but it’s the one we obediently and faithfully have to proclaim.

C. God’s purpose in delivering His people is primarily His glory and only secondarily their happiness.

God clearly states His purpose for hardening Pharaoh’s heart (Exod. 7:3): “But I will harden Pharaoh’s heart that I may multiply My signs and My wonders in the land of Egypt.” He adds (Exod. 7:5), “The Egyptians shall know that I am the Lord, when I stretch out My hand on Egypt and bring out the sons of Israel from their midst.” And, when Moses and Aaron directly confront Pharaoh before the first plague, God tells them to say (Exod. 7:17), “Thus says the Lord, ‘By this you shall know that I am the Lord ….’”

It’s clear that with regard to Pharaoh, God’s purpose was not that Pharaoh would come to a saving knowledge of the Lord, but rather that God would be glorified through Pharaoh’s defeat. As Paul states (Rom. 9:17-18),

For the Scripture says to Pharaoh, “For this very purpose I raised you up, to demonstrate My power in you, and that My name might be proclaimed throughout the whole earth.” So then He has mercy on whom He desires, and He hardens whom He desires.

With regard to the Egyptians, Dr. Kaiser (ibid. 2:345) suggests that some of them may have become believers through the plagues and were the “mixed multitude” that left with Israel in the exodus (Exod. 12:38). But the point is (as Paul further elaborates in Rom. 9:20-23), as the divine potter God is free to make some vessels of wrath prepared for destruction and other vessels of mercy prepared for glory. The same gospel that God uses to save some hardens others (Matt. 13:14-16; Luke 10:21-22; 2 Cor. 2:15-16). God will be glorified both in judging the wicked and in saving His elect. So while the gospel brings both temporal and eternal joy to all who are saved, God’s primary purpose in saving us is His glory because He is central; our happiness is secondary, because we are not central.

Thus delivering people from bondage to sin is God’s work. Thus, it follows that …

2. Delivering people from bondage to sin is a spiritual battle dependent on God’s power over the forces of darkness.

Our text brings out four lessons here:

A. Satan’s power sometimes seems comparable to God’s power, although it never is.

Pharaoh asked for a miracle to show God’s power (Exod. 7:9), only to shrug it off when his magicians were able to do the same thing. This is typical of unbelievers, who ask for proof of the gospel, but then explain it away when you give it to them because they love their sin and don’t want to submit to the lordship of Jesus Christ (John Calvin, Calvin’s Commentaries [Baker], p. 144).

When Moses and Aaron performed the miracle of the staff turned into a serpent, they probably did not expect Pharaoh’s wise men and sorcerers to be able to do the same. They were probably also surprised when Pharaoh’s magicians matched the miracle of turning the water into blood. I think that their power was demonic. With God’s permission, Satan can perform impressive miracles (Deut. 13:1-3). He sent lightning to destroy Job’s shepherds and flocks, he sent a tornado to destroy the home where Job’s children were to kill them, and he struck Job with painful boils (Job 1:16, 18-19; 2:7). Jesus warned about false prophets in the end times who will show great signs and wonders (Matt. 24:24). The antichrist will deceive many through signs and false wonders (2 Thess. 2:9-12; Rev. 13:12-15). So, don’t believe everyone who is able to perform impressive miracles!

But Satan’s power is always subject to and inferior to God’s power. Aaron’s staff that became a serpent swallowed up the staffs of Pharaoh’s magicians that had become serpents. Pharaoh’s magicians could turn water into blood, but they couldn’t turn the blood into water. Later, they could make frogs come up on the land of Egypt, but they couldn’t get rid of the frogs (Exod. 8:7). Satan is always a counterfeiter, disguising himself as an angel of light to look like God (2 Cor. 11:14). But, in God’s timing he will be eternally defeated (Rev. 20:10).

B. Miracles confirm the faith of believers but harden the hearts of proud skeptics.

These miracles confirmed the faith of Moses, Aaron, and the Israelites (Exod. 4:28-31), but Pharaoh saw the same miracles and hardened his heart. Skeptics often will sneer, “Show me a miracle and I’ll believe!” Jesus’ critics often asked Him for a sign, but He replied (Matt. 16:4), “An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah.” He was referring to His resurrection from the dead (Matt. 12:40). The Lord doesn’t perform miracles to impress skeptics. He has given them eyewitness testimony of the greatest miracle in history, namely, His resurrection from the dead. If they don’t believe the abundant biblical evidence for His resurrection, they won’t believe a miracle done before their eyes (Luke 16:31). Impressive miracles are not the antidote for unbelief. Pharaoh saw a bunch of them! Miracles can confirm the faith of those whose hearts God has opened, but they only serve to increase judgment for proud skeptics who refuse to repent.

C. When evil leaders persist in their opposition to God, their people suffer under them.

Egypt’s gods had failed them, so for a week the Egyptians had to dig in the sand around the Nile to try to find potable water (Exod. 7:24). Pharaoh didn’t want to release the Hebrew slaves because he wanted to save the Egyptian economy. But by the time the plagues were over, Pharaoh’s stubborn opposition to God had ruined their economy! The crops were destroyed, livestock had died, and finally all in Egypt who did not put blood on their doorposts lost their firstborn sons.

God ordained government authority to protect and bless those under authority, but Satan perverts that authority to kill and destroy (John 10:10). For exhibit A in our day, look at North Korea or some of the other nations where corrupt leaders live in luxury while their people suffer in horrific conditions.

The same is true about spiritual authority. God ordains elders to oversee local churches and husbands to lead in their homes to protect and bless those under their care. But when elders or husbands promote false doctrines or use their authority for selfish purposes, those under their authority suffer. It’s especially tragic when abuse happens in supposedly Christian churches and homes. Leaders who themselves are in bondage to sin can’t deliver their people who are in bondage to sin. Satan robs people of the protection and blessing of godly authority by using abusive authority to discredit the concept of godly authority.

D. To deliver people from bondage to sin is a spiritual battle in which God must soften hard hearts.

Four times this chapter calls attention to Pharaoh’s hard heart (Exod. 7:3, 13, 14, 22). All people are born with spiritual hardness of heart because of Adam’s sin (Eph. 4:18). Unbelief is a matter of the heart and God must give a person a soft heart for him to repent and believe (Ezek. 36:26). He must open deaf ears and blind eyes (Matt. 13:14-16; Luke 10:21-22) and impart spiritual life to those who are dead in their sins (Eph. 2:1-7). Delivering people from bondage to sin is God’s work, dependent on His power over the forces of darkness. While we should be wise and persuasive in how we present the gospel, in the final outcome, delivering sinners from Satan’s domain of darkness depends on God’s mighty power (Col. 1:13; 2:13-15).

Conclusion

Two concluding applications:

(1) Get some training in how to present the gospel, but don’t trust in your training. Trust in the Lord! You need to know how to present the gospel clearly and succinctly. Memorize key verses. In a nutshell, the gospel is: All people have sinned and need a Savior: Romans 3:23, “For all have sinned and fall short of the glory of God.” God sent His eternal Son Jesus to pay the penalty that sinners deserve: Romans 6:23, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” We receive God’s gift of eternal life by faith in Christ alone: Ephesians 2:8-9, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.”

(2) Since delivering people from bondage to sin is God’s work, dependent on His power, put on God’s armor and pray for opportunities and boldness. After telling us to put on God’s armor so that we will be able to stand firm against the spiritual forces of darkness (Eph. 6:10-17), Paul concludes by asking for prayer (Eph. 6:19-20): “Pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak.” In Colossians 4:3, he asks for prayer “that God will open up to us a door for the word,” so that he could preach the gospel.

Let’s trust God to use us to deliver people from their bondage to the spiritual forces of darkness!

Application Questions

  1. A Christian friend asks: “If God desires all people to be saved, why does He harden the hearts of some?” Your reply?
  2. Since making a decision to accept Christ may not necessarily mean that God has saved a person, how can we know if he is truly saved?
  3. Should we give assurance of salvation to a person who has just prayed the sinner’s prayer to accept Jesus? Why/why not?
  4. Why is it important to remember that God’s glory is His primary purpose in salvation? What are the practical ramifications of this in presenting the gospel?

Copyright, Steven J. Cole, 2018, All Rights Reserved.

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

Related Topics: Christian Life, Hamartiology (Sin), Soteriology (Salvation)

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