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Posts Tagged ‘Christ’s Authority’

The Wednesday Word: Mary

Doubtless, Mary, the Mother of Jesus was a wonderful woman. However, the Church of Rome calls her ‘the Mother of God.’

What a ¨terminological inexactitude! ¨

Logic, however, would dictate that, if she is indeed the ‘Mother of God’, she must have preceded Him, for the mother is first then the child. But the genealogy of Mary, according to Luke’s Gospel, stops her lineage at Adam (Luke 3:38).

As for the history of God, the Scriptures declare, Him to be ‘From everlasting to everlasting (Psalm 90: 2). How then can Mary exist before the everlasting One?

God is the Creator of all things. He created Adam. Mary was the creation of God through Adam but not the ancestor of God. Yes it´s true, Mary was the mother of the humanity of Jesus, but she was not and never will be the parent of the Eternal Creator.

Having incorrectly called her the Mother of God, the Papacy, in addition, calls her the ‘Mother of the Church.’ Did the Church proceed from her? Did she give birth to the church? I think not!

But, according to the Papacy, not only Jesus, but Mary, Joseph, and other saints as well as angels, make intercession with God on behalf of men. So emphatic is this teaching that in the Compendium of the Catholic Faith authorized by Pius X, Mary is stated to be the most powerful advocate with God next to Jesus for it is impossible for her to go unheard by Him, seeing He is her Son.

Nevertheless, the Scriptures state, ‘… there is one God and one Mediator between God and men, the man Christ Jesus’ (l Timothy 2: 5).

Jesus declared, ‘No man comes to the Father but by Me’ (John 14: 6).

He also said, ‘Come unto Me, all you that labour and are heavy laden, and I will give you rest’ (Matthew 11:28). There is nary a word to indicate that Mary must placate and soothe Jesus on behalf of sinful man.

Which is to be believed, the Scriptures or the Bishop of Rome? Apart from the birth of Jesus, there is nothing told in the Bible concerning Mary other than that which is ordinary and human.

Now, consider this, the wise men offered their gifts to the young child Jesus–not to the mother (Matthew 2: 11).

The aged Simeon said things that caused Mary to wonder, … which she certainly would not have done if she had been the Mother of God (Luke 2:25-32).

Mary, in her song, before the birth of Jesus attributed her salvation to God her Saviour (Luke 1:47). Only sinners need a Saviour.

Notice how Mary made no attempt to perform a miracle at Cana, she left it to Jesus to do what He thought best (John 2:5).

The Lord Jesus Christ spoke of the coming work and comfort of the Holy Spirit; but not a word of our Master is recorded in Scripture referring to His mother also being a comforter and teacher of men.

Nowhere does the Lord Jesus indicate that Mary should be worshipped. The opportunity was afforded Him to do just that when the woman in the crowd cried out how blessed His mother was. He deliberately refrained from endorsing any such notion, but says only, ‘Yea, rather blessed are they that hear the Word of God and keep it’ (Luke 11: 27-28).

Let´s say it again, Mary was the mother of the humanity of Jesus through the power of the Highest. Afterwards, by natural generation she was the mother of four sons and at least two daughters, thereby doing away with any reason for ever calling her the perpetual Virgin (Mark 6:2-3).

Let´s say it again, Jesus is God. In fact, He is the God-Man. He has two natures in one person. Mary was in no way mother to His deity but rather to His humanity.

And that´s the Gospel Truth!

Miles Mckee

www.milesmckee.com  

So determined are some Arminians to deny the almightiness of God and the invincibility of His will that they have appealed to this passage for proof

November 17, 2015 Leave a comment

Arthur Pink“He could there do no mighty work, save that He laid His hands upon a few sick folk, and healed them” (Mark 6:5). So determined are some Arminians to deny the almightiness of God and the invincibility of His will that they have appealed to this passage in proof that the power of His incarnate Son was limited, and that there were occasions when His merciful designs were thwarted by man. But a comparison of the parallel passage in Matthew 13:54-58, at once gives the lie to such a blasphemous assertion, for we are there told “He did not many mighty works there because of their unbelief.” Thus it was not any limitation in Himself, but something in them, which restrained Him. In other words, He was actuated by a sense of propriety. The emphasis both in Mark 6:5, and Matthew 13:58, is on the word “there,” for, as the context shows, this occurred at Nazareth where He was lightly esteemed. To have performed prodigies of power before those who regarded Him with contempt had, in principle, been casting pearls before swine; as it had been unfitting to have wrought miracles to gratify the curiosity of Herod (Luke 23:8)— elsewhere He did many supernatural works. In Genesis 19:22, the Lord could not destroy Sodom until Lot had escaped from it, while in Jeremiah 44:22, He “could no longer bear” the evil doings of Israel — it was moral propriety, not physical inability.

Arthur W. Pink-Interpretation of the Scriptures

Elders Represent the Knowledge of Christ in the Church-Conclusion

This brings us, finally, back to our beginning text, wherein is shown the manner in which those who preach and teach the church must regard those whom they teach; in other words, their example of living by the Spirit imparting the grace of God in Christ Jesus to their own lives, in various circumstances, demands that they see the results of that great sacrificial death in those they are preaching and teaching the doctrine of Christ too.

The proposition put forth is that of not seeing those who are bought by the death of Christ as if they were in their carnal estate, but as if they are already in their eternal estate. The second proposition put forth is that the first is done because they no longer look to Christ as He was before His glorification, but indeed, as having died and risen in glory. We might well reverse these propositions thusly: Since Christ has suffered death for those He purchased for God, and has risen in glory as the first to be resurrected, preceding all those encompassed in that propitiatory death, we do not look at Him as He was before that death, but as He is, sitting on the right hand of majesty; since all He died for are, indeed, encompassed in His death and resurrection, we view them according to the work of our Lord which was completed upon their behalf. These propositions necessarily entail our looking at one another according to the new creation God began in the resurrection of His Son, so that we all consider ourselves according to that new creation, and not in light of the old creation, which has commenced passing away, and which new creation will be fully realized at the eschaton, where we are given, of God, those new, glorified bodies which will be like our Lord’s glorified human body, to dwell in the perfection of God’s completed new creation eternally, per His glory in Christ Jesus.

 
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Elders Represent the Knowledge of Christ in the Church-Part 5

Now, we are up to chapter 5 of this second epistle to the Corinthians, and the theme of temporal loss, followed by the comfort God gives through His grace in Christ, as patterned by the elders for the sake of each member of the covenant community to emulate that pattern by the same grace, continues immediately.

The first four verses of this chapter reach all the way back to the apostle’s words in chapter one:

2 Cor. 5:1-4: For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven, if indeed, having been clothed, we shall not be found naked. For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life (cf. 2 Cor. 1:3ff.) Again, we see the thrust of the apostle in sharing his and his companions’ trials with the Corinthian believers, a further unfolding of the reason for these sufferings and the comfort that accompanies them in the lavishly bestowed grace of God our Lord Jesus Christ has earned for us; a grace that is bestowed so abundantly because it is of the eternal and infinite riches of God in Christ (Eph. 1:7-8). This is the grace that not only saved us, but is conforming us – even giving us the desire to be conformed – into that image of our Lord, and this transformation is proven not only by the shared sufferings of the shepherds of God’s churches, but among the saints, as they apprehend the meaning of the apostle’s words.

 
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Elders Represent the Knowledge of Christ in the Church – Part 4

Continuing our look at the pastoral perspective of these first five chapters of 2 Corinthians. as we go quickly through chapter 4, we see the apostle citing again the mercy of God as the reason for not losing hope, which would be a direct reference to what we were told in chapter 1 of this epistle, as well as similar statements in our current chapter.

Paul appeals to the conscience of the Corinthians by stating his doctrine is not by using the word of God in deception, trying to change that which God has revealed, and includes his companions’ pastoral endeavors in this appeal, again citing that such commendation is “in the sight of God.” (v. 2). Then, no doubt in consideration of those who denied that the apostle was, indeed, an apostle of Christ (and, by extension, the other apostles of Christ, as well as those who joined him in his ministerial endeavors were, indeed, God gifted evangelists and elders – 2 Corinthians 11:12-14), Paul speaks of those to whom his gospel is hidden, and how it is the god [1] of this world that has so hidden it from such false believers and false workers (vv. 3-4). This is followed again by the fact that they are proclaiming the gospel of Jesus Christ as His servants, and that God has shone the light of this gospel into the formerly darkened hearts of Paul and his companions (and, by extension, to all who are saved by His grace, such as the Corinthians reading this epistle, and future generations of believers, such as ourselves) to give the darkness dispelling light of His glorious knowledge in the face (person) of Jesus Christ.

 
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Elders Represent the Knowledge of Christ in the Church – Part 3

Chapter 3 of this second epistle to the Corinthian church gives Paul’s defense of his authority in and of from God further weight, as he stresses that not only is he not seeking to appeal to or please men by his words, but that God has written that upon the hearts of those he is writing to, so much so, that they are “our letter of recommendation,” and the weight of this letter of recommendation is not even their own testimony (although such is implicit in a secondary sense), but the fact that the law of God has been written on their hearts as surely and more effectually than it was on the tablets of the decalogue (vv. 1-4), and that is the entirety of the foundation for Paul and his companions confidence, which confidence has, as its sufficiency, God, and which confidence is communicated in all that they suffered, will suffer, are consoled in, and share with the Corinthians for the sake of their being built up in the grace of God.

 
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Elders Represent the Knowledge of Christ in the Church Pt 2

Continuing our observations of the ministry of Paul and his companions to the Corinthians, in chapter two, we immediately see the pastoral prerogative Paul exercises in his apostolic office continued from chapter one. He has said that he did not come that he might spare the Corinthians, and it is right to ask: from what is he sparing them?

 

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