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C. H. Spurgeon’s Prayers-Prayer 5

September 18, 2014 2 comments

TO THE KING ETERNAL.

OUR God and Father, draw us to Thyself by Thy Spirit, and may the few minutes that we spend in prayer be full of the true spirit of supplication. Grant that none of us with closed eyes may yet be looking abroad over the fields of vanity, but may our eyes be really shut to everything else now but that which is spiritual and Divine. May we have communion with God in the secret of our hearts, and find Him to be to us as a little sanctuary.

O Lord, we do not find it easy to get rid of distracting thoughts, but we pray Thee help us to draw the sword against them and drive them away, and as when the birds came down upon his sacrifice Abraham drove them away, so may we chase away all cares, all thoughts of pleasure, everything else, whether it be pleasing or painful, that would keep us away from real fellowship with the Father and with His Son Jesus Christ.

We would begin with adoration. We worship from our hearts the Three in One, the infinitely glorious Jehovah, the only living and true God. We adore the Father, the Son, and the Holy Ghost, the God of Abraham, of Isaac, and of Jacob. We are not yet ascended to the place where pure spirits behold the face of God, but we shall soon be there, perhaps much sooner than we think, and we would be there in spirit now, casting our crowns upon the glassy sea before the throne of the Infinite Majesty, and ascribing glory and honor, and power and praise, and dominion and might to Him that sitteth upon the throne, and unto the Lamb for ever and ever.

All the Church doth worship Thee, O God, every heart renewed by grace takes a delight in adoring Thee, and we, among the rest, though least and meanest of them all, yet would bow as heartily as any worshipping, loving, praising, in our soul, being silent unto God because our joy in Him is altogether inexpressible.

Lord, help us to worship Thee in life as well as lip. May our whole being be taken up with Thee. As when the fire fell down on Elijah’s sacrifice of old and licked up even the water that was in the trenches, so may the consuming fire of the Divine Spirit use up all our nature, and even that which might seem to hinder, even out of that may God get glory by the removal of it. Thus would we adore.

But, oh! dear Savior, we come to Thee, and we remember what our state is, and the condition we are in encourages us to come to Thee now as beggars, as dependents upon Thy heavenly charity. Thou art a Savior, and as such Thou art on the outlook for those that need saving, and here we are, here we come. We are the men and women Thou art looking for, needing a Savior.

Great Physician, we bring Thee our wounds and bruises and putrifying sores, and the more diseased we are and the more conscious we are to-day of the depravity of our nature, of the deep-seated corruption of our hearts, the more we feel that we are the sort of beings that Thou art seeking for, for the whole have no need of a physician but they that are sick.

Glorious Benefactor, we can meet Thee on good terms, for we are full of poverty, we are just as empty as we can be. We could not be more abjectly dependent than we are. Since Thou wouldest display Thy mercy here is our sin; since Thou wouldest show Thy strength here is our weakness; since Thou wouldest manifest Thy lovingkindness here are our needs; since Thou wouldest glorify Thy grace here are we, such persons as can never have a shadow of a hope except through Thy grace, for we are undeserving, illdeserving, hell-deserving, and if Thou do not magnify Thy grace in us we must perish for ever.

And somehow we feel it sweet to come to Thee in this way. If we had to tell Thee that we had some good thing in us which Thou didst require of us, we should be questioning whether we were not flattering ourselves and presumptuously thinking that we were better than we are. Lord Jesus, we come just as we are; this is how we came at first, and this is how we come still, with all our failures, with all our transgressions, with all and everything that is what it ought not to be we come to Thee. We do bless Thee that Thou dost receive us and our wounds, and by Thy stripes we are healed; Thou dost receive us and our sins, and by Thy sin-bearing we are set clear and free from sin. Thou dost receive us and our death, even our death, for Thou art He that liveth and was dead, and art alive for evermore.

We just come and lie at Thy feet, obedient to that call of Thine, “Come unto Me all ye that labor and I will give you rest.” Let us feel sweet rest, since we do come at Thy call. May some come that have never come till this day, and may others who have been coming these many years consciously come again, coming unto Thee as unto a living stone, chosen of God and precious, to build our everlasting hopes upon.

But, Lord, now that we are come so near Thee, and on right terms with Thee, we venture to ask Thee this, that we that love Thee may love Thee very much more. Oh! since Thou hast been precious, Thy very name has music in it to our ears, and there are times when Thy love is so inexpressibly strong upon us that we are carried away with it. We have felt that we would gladly die to increase Thine honor. We have been willing to lose our name and our repute if so be Thou mightest be glorified, and truly we often feel that if the crushing of us would lift Thee one inch the higher, we would gladly suffer it.

For oh! Thou blessed King, we would set the crown on Thy head, even if the sword should smite our arm off at the shoulder blade. Thou must be King whatever becomes of us; Thou must be glorified whatever becomes of us.

But yet we have to mourn that we cannot get always to feel as we should this rapture and ardor of love. Oh! at times Thou dost manifest Thyself to us so charmingly that heaven itself could scarce be happier than the world becomes when Thou art with us in it. But when Thou art gone and we are in the dark, oh! give us the love that loves in the dark, that loves when there is no comfortable sense of Thy presence. Let us not be dependent upon feeling, but may we ever love Thee, so that if Thou didst turn Thy back on us by the year together we would think none the less of Thee, for Thou art unspeakably to be beloved whatsoever Thou doest, and if Thou dost give us rough words, yet still we would cling to Thee, and if the rod be used till we tingle again, yet still will we love Thee, for Thou art infinitely to ‘be beloved of’ all men and angels, and Thy Father loved Thee. Make our hearts to love Thee even more the same. With all the capacity for love that there is in us, and with all the more that Thou canst give us, may we love our Lord in spirit and in truth.

Help us, Lord, to conquer sin out of love to Thee. Help some dear strugglers that have been mastered by sin sometimes, and they are struggling against it; give them the victory, Lord, and when the battle gets very sharp, and they are tempted to give way a little, help them to be very firm and very strong, never giving up hope in the Lord Jesus, and resolving that if they perish they will perish at His feet and nowhere else but there.

Lord, raise up in our churches many men and women that are all on fire with love to Christ and His Divine Gospel. Oh! give us back again men like Antipas, Thy faithful martyr, men like Paul, Thy earnest servant who proclaimed Thy truth so boldly. Give us Johns, men to whom the Spirit may speak, who shall bid us hear what the Spirit saith unto the churches. Lord, revive us! Lord, revive us; revive Thy work in the midst of the years in all the churches. Return unto the Church of God in this country, return unto her. Thine adversaries think to have it all their own way, but they will not, for the Lord liveth, and blessed be our Rock.

Because of truth and righteousness, we beseech Thee lay bare Thine arm in these last days. O Shepherd of Israel, deal a heavy blow at the wolves and keep Thy sheep in their own true pastures, free from the poisonous pastures of error. O God, we would stir Thee up. We know Thou sleepest not, and yet sometimes it seems as if Thou didst sleep awhile and leave things to go on in their own way.

We beseech Thee awake. Plead Thine own cause. We know Thine answer, “Awake! awake! put on thy strength, O Zion.” This we would do, Lord, but we cannot do it unless Thou dost put forth Thy strength to turn our weakness into might.

Great God, save this nation! O God of heaven and earth, stay the floods of infidelity and of filthiness that roll over this land. Would God we might see better days! Men seem entirely indifferent now. They will not come to hear the Word as once they did. God of our fathers let Thy Spirit work again among the masses. Turn the hearts of the people to the hearing of the Word, and convert them when they hear it. May it be preached with the Holy Ghost sent down from heaven.

Our hearts are weary for Thee, thou King, Thou King forgotten in thine own land, Thou King despised among Thine own people, when wilt Thou yet be glorious before the eyes of all mankind? Come, we beseech Thee, come quickly, or if Thou comest not personally, send forth the Holy Spirit with a greater power than ever that our hearts may leap within us as they see miracles of mercy repeated in our midst.

Father, glorify Thy Son. Somehow our prayer always comes to this before we have done. “Father, glorify Thy Son that Thy Son also may glorify Thee,” and let the days come when He shall see of the travail of His soul and shall be satisfied. Bless all work done for Thee, whether it be in the barn or in the cathedral, silently and quietly at the street door, or in the Sunday-school or in the classes, O Lord, bless Thy work. Hear also prayers that have been put up by wives for their husbands, children for their parents, parents for their children. Let the holy service of prayer never cease, and let the intercession be accepted of God, for Jesus Christ’s sake. Amen.

C. H. Spurgeon’s Prayers

Answering An Arminian Objection-1

It always amazes me how Arminians will take one set of scriptures and use them to try and disprove the Biblical doctrines of the Reformers. By doing so they commit the either or fallacy. By using this fallacious method they are only cherry picking the particular scriptures which they feel support their doctrines. They do not use the method of interpretation known as analogia fides (analogy of faith) and the analogia Scripturae (analogy of scripture). These two hermeneutical principles guide the exegete in determining the right interpretation of any and all scripture. “In other words, there is clearer light to be shed on every aspect of Scripture which is difficult to determine in and of itself; i.e., Scripture interprets Scripture, and the overall theology of Scripture, being consistent in and of itself as that which determines our faith and practice, clarifies itself in consideration of the organic whole.” 1

In my post entitled: ‘Arminian Errors Pt 6,’ I quote from Max MacLean’s ‘Arminianism-Another Gospel.’ In this post MacLean is showing that Arminians err concerning the doctrine known as the ‘Perseverance of the Saints.’ On this post I received a comment from an Arminian who provides some scriptures that is supposed to refute this Reformed doctrine.

Since all the scriptures are true and all scripture should be used to formulate our doctrines, then Arminians commit the hermeneutical fallacy known as eisegesis when they approach the scriptures. The hermeneutical fallacy known as eisegesis does not seek to draw out of scripture what scripture is saying, but instead reads into scripture what isn’t there. This is due to the fact that they hold a particular bias concerning scripture, before they ever approach scripture. Since they hold a particular bias before they approach scripture, they tend to pit scripture against scripture. The scripture that plainly states that an individual will be given eternal life and shall never perish, isn’t true in their minds. Only those scriptures, that they feel teach that a believer can fall away, are true in their minds. Arminianism holds to and teaches that a true saved individual can come to know Christ and then one day decide to give up, after which they lose their salvation.

Before I list and answer the scriptures that I received, I want to quote from some scriptures that teach the opposite of what Arminians believe.

 

Mat 7:15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.
Mat 7:16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
Mat 7:17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
Mat 7:18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
Mat 7:19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
Mat 7:20 Wherefore by their fruits ye shall know them.
Mat 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
Mat 7:22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
Mat 7:23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

 

There is no way that Christ could have told individuals, that he once knew, “depart from me for I never knew you;” if in fact at one time he did know them. But notice the context of verse 15 and one will easily see that Christ is speaking to false prophets.

Joh 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

Everlasting life is eternal, just as everlasting death is eternal. An individuals past sins did not keep God from electing that individual. Neither shall his future sins remove God’s gracious hands from him. If the believer falls into sin, God will chasten him. If he is without chastisement, then he never was a true believer. Hebrews tells us this:

Heb 12:6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
Heb 12:7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
Heb 12:8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

And Christ stated:

Rev 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.

Again Jesus said in John:

Joh 6:47 Verily, verily, I say unto you, He that believeth on me hath everlasting life

Again Jesus said:

Joh 10:28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
Joh 10:29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.
Joh 10:30 I and my Father are one.

Here Christ is claiming to be God. He is just as powerful as the Father. (This is proof for the doctrine known as the Trinity). No man can pluck a believer out of his hands. No man is able to pluck them out of the Father’s hands. Arminianism teaches that God and Jesus wish that individuals would stay with them, but that they are powerless to keep their own saved.

Notice that the Father gives individuals to the Son. Christ prays for those that are given to him by the Father:

Joh 17:9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.

Joh 17:20 Neither pray I for these alone, but for them also which shall believe on me through their word

Christ intercedes for those the Father gives him:

Rom 8:34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

The book of James chapter 5 teaches us that the fervent prayer of a righteous man availeth much, but Arminianism wants us to believe that the one who is the very definition of righteousness, is weak in his prayers and accomplishes nothing by praying.

Php 1:6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

God begun the work in his elect and will continue that work till Christ come.

Jud 1:1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

Finally Jude writes his letter to those that are sanctified by God and preserved in Jesus Christ. The word ‘preserved’ means ‘to prevent escaping from full military lines, to detain, withhold, holdfast, and keep.

Many other scriptures could have been given to show that all those who have been given to Christ, by the Father, shall never fall away.

Now here are the scriptures, that were sent to me, that are supposed to teach that true believers can lose their salvation:

 

Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. (Peter)

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;

17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.

2 Peter 2:20-22 ESV / 15 helpful votes

For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first. For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them. What the true proverb says has happened to them: “The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire.”

Romans 11:19-22 ESV / 10 helpful votes

Then you will say, “Branches were broken off so that I might be grafted in.” That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off.

Matthew 24:10-13 ESV / 7 helpful votes

And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved.

 

Now which set of scriptures are true? Are the scriptures that I gave true or are the scriptures that were sent to me true? Both sets of scriptures are true and are profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.

Nevertheless, we have shown that Christ himself stated that he will lose none of those given to him by the Father. No man can pluck them out of his hand. When Arminians tell us that believers can lose their salvation, then they are basically denying Christ’s Prophetic office, Priestly office, and Kingly office. They are saying that Christ is a prophet who lies, that Christ is a Priest whose prayers and sacrifice are ineffectual, and they are denying that he as King, can so rule and govern his kingdom, that his elect stay safe from apostasy in his kingdom.

So our presupposition, when approaching all other scriptures, has to be that Christ prophesies of the loss of non of his elect, that his prayers and sacrifice are effective in keeping his elect, and that Christ rules his elect so that none ever perish.

When cherry picking scriptures, those of the Arminian persuasion, ignore the context that surrounds the scriptures; of which they use to try and prove the doctrine of the ‘Perseverance of the Saints’ false.

Remember when we approach the scriptures, in order to interpret them, we must focus on context, context, context. So let’s now examine the scriptures that were sent to me:

 

Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. (Peter)

 

My response: This scripture can be found in the second epistle of Peter, chapter 3, verse 17. Here it is plain that Peter is not saying that we can lose salvation, but is admonishing his readers to beware of not falling from the steadfastness of the truth on which they have been clinging. There is always the danger of falling into error and not holding to the sound doctrines of which the scriptures teach us. Notice that Peter’s very words were that they should beware not to fall into the error of the wicked.

The second scripture is:

 

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

 

My response: Notice that the term ‘the faith’ is used constantly throughout this epistle. 1 Tim 1:2, 3:9, 3:13, 4:1, 5:8, 6:10, and 6:21.

“The Greek word here – ἀποστήσονται apostēsontai – is that from which we have derived the word “apostatize,” and would be properly so rendered here. The meaning is, that they would “apostatize” from the belief of the truths of the gospel. It does not mean that, as individuals, they would have been true Christians; but that there would be a departure from the great doctrines which constitute the Christian faith. The ways in which they would do this are immediately specified, showing what the apostle meant here by departing from the faith. They would give heed to seducing spirits, to the doctrines of devils, etc. The use of the word “some,” here τινες tines – does not imply that the number would be small. The meaning is, that “certain persons” would thus depart, or that “there would be” an apostasy of the kind here mentioned, in the last days.-Barnes”

In other words, there will be a great defection, in these last days, from the doctrines that constitute the Christian faith. Multitudes would go out and preach things that are contrary to the Christian faith. We have been in the last days since Christ’s coming into this world and this defection from ‘the faith’ had begun even during the days of the apostles. Paul rebuked the Galatian Church because they had allowed teachers to come in and preach to them ‘another gospel,’ which was not the gospel of which he preached. These teachers were the Judaizers. Those who came into the Galatia Church with the doctrine that the Galatian Christians must keep the law of Moses and be circumcised had departed from the faith. They were probably the “false apostles,” persons “brought in unawares,” etc., so often mentioned by Paul, and are known in history.

This is why Paul warned Timothy of the fact that many would depart from ‘the faith’ in their preaching of Christianity. Paul did not say that true believers would depart from ‘their faith,’ but that false teachers would depart from the sound doctrines of Christianity. Notice that Paul just gave Timothy an admonish to charge some that they teach no other doctrine, Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. 1 Tim 1:3-7 Paul told Timothy that Bishops should be blameless and not new converts, so that they would hold fast to sound doctrine, in order to lead their congregations. Paul explained the qualifications of Bishops and deacons, so that men who were faithful to the doctrines of ‘the faith’ would be in leadership.

The third scripture is:

 

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

 

My response: This scripture can be found in Hebrews 3:12. Let’s quote a few more scriptures in order to have some context in which to interpret the scripture given:

Heb 3:12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
Heb 3:13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.
Heb 3:14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

The writer to the Hebrews was given them a warning that they should not be as Israel was in the wilderness. He goes on to say that they should exhort or warn one another daily, seeing that they had been made partakers with Christ if they hold fast the faith of which they had been given. A little insight on why the epistle to the Hebrews was written is needful at this point. Here is a comment from the introduction to Hebrews found in the Reformation Study Bible, edited by R. C. Sproul:

“Hebrews offers a fair amount of information about the original recipients and their situation, while leaving questions of date and destination without certain answers. The original readers spoke Greek and used the Greek translation of the Old Testament. They could follow arguments drawn from the Old Testament and were interested in the Old Testament sanctuary, sacrificial system, and priesthood. They had not heard the gospel directly from Jesus, but from apostles (2:3), had faced previous persecution (10:32-34) and were facing present persecution, including expulsion from Jewish institutions (13:12,13). They were in danger of falling away, perhaps fearing death (2:14-18), although their faith had not yet led to martyrdom (12:4). In addition, they may have been undergoing a transition in church leadership (13:7, 17), and were therefore concerned about security and permanence (6:19; 11:10; 13:8, 14). Finally, they receive greeting through the author from “those of Italy” (13:24).

Drawing these features together, we conclude that the recipients were Jewish Christians of the Dispersion (the scattering of Jews outside Palestine), probably in Italy. This would take 13:24 to be a greeting sent “home” by expatriates…..

Subject to suffering and shame for their confession of Jesus, stripped of the familiar and visible institutions of organized Jewish religion, and confused by the hidden character of Jesus’ glory (veiled in suffering when he was on earth and now hidden in heaven), the readers are tempted to turn from the faith (10:38, 39), to fall into unbelief and so to give up their pilgrimage toward God’s rest and God’s city (4:1, 2, 11; 11:10, 14-16; 13:14). “

The introductory note to Hebrews here shows that the Jewish Christians were tempted to turn from the faith. So being tempted to give up, they were given warning by the author of this epistle. But just because they were tempted and were given warning does not mean that Christ would lose those that belong to him. Jesus told the disciples that on the foundation of his being Lord, that he would build his church and the gates of Hell would not prevail against it. Arminians want us to believe that the gates of Hell can prevail against the church.

The fourth scripture given to me was:

 

16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;

17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.

 

My response: These verses come from Mark 4. If one would take and read Matthew 13:1-16 (this portion of scripture also deals with the same parable) they would see that Jesus was teaching a multitude of people. Some were elect and some were not. The disciples asked Christ why he spoke to them in parables? Jesus stated that he spoke to them in parables so that they couldn’t hear and understand, so that they couldn’t see nor perceive what he was saying (Matthew 13:13-15). The mysteries of the kingdom of heaven is only given to the elect (Matthew 13:11). If Christ were trying to convert everyone in this multitude, then he wouldn’t have used the genre known as a parable in order to teach. We see that in this parable only those who brought forth fruit were they who had the knowledge of the kingdom and who were truly born again. The rest were mere professors for a while and then fell away. This is why Christ stated that: “they have no root.” Are we to believe the Arminian who claims that these were individuals who were “rooted and built up in Christ” (Col 2:7) and then one day they just lost their salvation, or are we going to believe Jesus when he declared that they had no root in themselves and so endured for a while? I am going to believe Christ, not the Arminian.

The fifth scripture I was given was:

 

2 Peter 2:20-22 ESV / 15 helpful votes

For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first. For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them. What the true proverb says has happened to them: “The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire.”

 

My response: Again I re-emphasize that we are to leave every verse in context, context, context, while interpreting scripture with scripture. The whole chapter, beginning at verse 1, is dealing with false prophets. It is the false prophet who reforms his outward acts while not being truly reformed within. Certainly a false prophet cannot have been converted and then lose his salvation. This is why he is called false. He appeared to have had salvation and then finally gave up his hypocrisy by turning from Christ. Since all scripture is to be interpreted with scripture, then we see in Matthew 7 that Christ warns us of false prophets and states that by their fruits we shall know them. These are they who appear before him and claim to have done many things in his name and he tells them to depart, for he never knew them. Again, if Christ once knew them, then he could never say that he never knew them. So as the scriptures in 2 Peter 2: 1-22 declare, these false prophets outwardly reform themselves and then they turned and went back to their vomit of living.

 The sixth scripture I was given was:

 

Romans 11:19-22 ESV / 10 helpful votes

Then you will say, “Branches were broken off so that I might be grafted in.” That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off.

 

My response: Here is another proof of ripping scripture from context. Paul is expounding on what he had been saying since Romans 9. Election is not based on one’s affiliation with a person (Abraham Romans 9:7), nor a nation (Israel Romans 9:6), but is given to whomsoever God chooses. Paul states that it is not of him that willeth or runneth and that God has a right to show his power in vessels already fit for destruction, in order that he might show his glory towards those of whom he prepared (ordained) to glory. This includes all that are called, both Jews and Gentiles Romans 9:24. Paul then begins to explain why natural Israel was cut off and continues this on up through Romans 11. They were cut off due to unbelief. All natural men have unbelief and God is not obligated to give them faith. Notice in Deuteronomy 29:4-5 Moses tells Israel that even though they had been lead through the wilderness for forty years, nevertheless God has not given them a heart to perceive, and eyes to see, and ears to hear, unto this day. Since faith is a gift from God (Eph 2:8), then no natural man will believe unless God intervenes and gives him a new heart. Therefore Paul warns the Romans about boasting against natural Israel. Just as the Jews went around boasting against the Gentiles, having the mindset that since they were Abraham’s descendants and part of the nation of Israel, then they had God’s favor. Even so Paul warns the Roman Gentiles against having this same mindset. Paul warns against the same unbelief of which natural Israel possessed. The warnings of scripture are spoken to the church and keep the true saints of God on the path of righteousness. Nevertheless, they shall bring greater judgment on the professors who hear them and yet continue in their hypocrisy of play acting as a Christian.

Finally the last scripture I was given is:

 

Matthew 24:10-13 ESV / 7 helpful votes

And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved.

 

My response: This final scripture is like the rest that were sent to me, in that it fails to show that Christ’s elect will fall away. Certainly many will fall away, from their professing of faith, of which faith they never truly possessed. The Hebrews had many among them who professed Christ and then when persecution came along they were offended or feared death and fell away. Even so many more will do this during the entire church age before Christ’s second coming.

 

Well this was just a quick response to an Arminian who ripped scripture from context and set out to prove that Christ will lose his elect. Nevertheless, his scriptures, when left in context, prove no such thing. I will leave you with this scripture.

 

Eph 3:20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,
Eph 3:21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

 

 

Soli deo Gloria

 

 

1 Used this definition from an article by my friend Bill Hier. This a great article. Be sure to check it out. http://gracemeans.wordpress.com/2014/05/20/the-everlasting-covenant/

Chapter 27-The Offices of Christ

The Offices of Christ

 

THREE offices are ascribed by the Scriptures to Christ–those of prophet, priest and king.

I. CHRIST AS PROPHET.

This word is to be taken in its wider sense of inspired teacher.

It is frequently confined, in common language, to one who foretells future events. But it literally means one who speaks for his God, and denotes a divine teacher merely. Thus Moses is spoken of as a prophet, and Christ was foretold as a prophet who should he like unto Moses.

It is in connection with this that the term Logos, or Word, applied to Christ in the 1st chapter of John is appropriate.

With the office of teacher, Christ united, as was common with the prophets, the prediction of future events and the working of miracles. But the office of teacher was his special work as prophet.

This work is discharged in the following ways:

1. In the personal revelations which he made, before the days of his incarnation, to our first parents, to the patriarchs and to others of their day, to Moses and the people of God in the wilderness, and to various others, as Manoah, the children in the furnace, etc. These were made in appearances of human form, in the burning bush, in the pillar of cloud and fire, in the Shechinah, etc., etc.

2. In the inspired revelations which he made through holy men of old, who spake as they were moved by the Holy Ghost. The Old Testament Scriptures are composed of a portion of these.

3. While on earth in his incarnation.

(1) Personally as, (a) he set forth by his own acts the divine attributes, omnipotence, omniscience, omnipresence, eternity of existence, etc., and (b) as he exhibited God’s love for man, his hatred of sin, and his love of holiness and righteousness in the work of man’s salvation.

(2) By his instructions, as he taught (a) in words to his disciples and others what he exhibited in his person as to the matters above stated, and (b) the truths relative to the kingdom he was to establish, its nature, its subjects, the relations they should bear to each other, to him and the Father, and their future destiny and glory as well as the condition and fate of those who should reject him.

4. By the instructions he gave through his apostles and other inspired men after his ascension.

5. By the revelation of himself in the lives and character of his true disciples in all ages.

6. By the instructions given through his preached word in all ages.

7. By the revelations of glory he shall make to the church of first-born ones in the world to come.

8. By the revelation which through these, he shall make of the glory of God to the universe of created intelligences.

 

II. CHRIST AS PRIEST.

The office of “Priest” is one of divine appointment. That of Christ corresponds to that of the High Priest under the Mosaic economy, and is foreshadowed by it. The Epistle to the Hebrews sets this forth very plainly and explicitly. The priesthood of Christ, however, varies from that of the High Priest in several particulars. Christ’s priesthood is perpetual, is in one person, without predecessor or successor, making one offering, once for all; an offering actually not symbolically effective, deriving value not from appointment alone, but from its nature also. In this case, also, the victim is the same person as the High Priest. Consequently Christ’s office as priest is to be contemplated in the twofold aspect of priest and victim.

1. As Priest, he offers up the sacrifice, laying it upon the altar of oblation, and through it appeasing the wrath of God, making reconciliation between God and man, and securing, in its proper presentation, the removal of guilt and punishment from man.

As Priest he also intercedes with God for pardon or justification or other blessings for all for whom he died, in all the respects in which his death is available for each.

The first of these priestly offices was discharged upon earth, the second is discharging in heaven. It does not cease with his life on earth, but he is represented as continuing as an ever-living High Priest to make intercession for us, Heb. 7:23-25; sitting down at the right hand of’ God, Acts 2:33-36; Heb. 8:1; 9:12-21. (See the law as to the Jewish High Priest entering in once every year in Heb. 9:27; also in the law laid down in Ex. 30:10; Lev. 16:2, 11, 12, 15, 34; see also Heb. 7:27; 10:10. 1 Pet. 3:18, confines it to their sufferings and does not include the offering.) It is not for the purpose of offering the sacrifice that he is there, Heb. 9:24, 25; but to make intercession for those for whom the sacrifice has already been offered, Heb. 10:11, 12, 14-18. These passages show it was such an offering as actually sanctified (v. 10), and purified (v. 14) them that are sanctified.

While we are not to suppose that he is engaged in actual spoken prayer before God, we are also not to understand by this a mere influence of his sacrifice continued without further activity on his part, but some real activity corresponding fully to the essence of prayer and petition, to which is due all the blessings to which his people attain.

This intercession is made for his people, Luke 22:32, John 14:16; 17:9, 15, 20, 24; Eph. 2:18; Heb. 4:14-16. The passages in Isaiah 53:12 and Luke 23:34 have been adduced as indicating intercession which avails in some respect for all men. But such benefits are not the result of intercessory prayer, nor of Christ’s atoning work conferring general benefits; but they come from the necessary co-existence of the persons thus benefited with those to whom the resulting benefits of the atoning work belong.

2. Christ as the victim.

(1) His qualifications.

(a) His sinlessness; for this position he needed to be pure, holy, harmless, undefiled, separate from sinners, and one in whom there was no sin. He must be a spotless Lamb.

(b) His humanity; that he might be of common nature with those for whom he died, and that he might be capable of suffering, and of such suffering as man may endure.

(c) His divinity; that his successful Prosecution of the work might be assured, and that his offering might have merit sufficient to ransom those for whom he died.

(d) His federal relation; that he might he a proper substitute for sinners, not any securing righteousness by obedience, but bearing and removing their guilt by making satisfaction for it.

(2) The offering. Thus qualified he was offered up as a victim; his body to the suffering which culminated in his death on the cross, and his soul to the anguish due to the realized presence of imputed sin, to the wrath endured from God, and to the separation from God’s favor while bearing that wrath.

 

III. CHRIST AS KING.

Christ announced to his disciples just before his ascension, “All authority hath been given unto me in heaven and on earth.” Math 28:18. Peter at Pentecost declared, “that God hath made him both Lord and Christ, this Jesus whom ye crucified;” Acts 2:36.

Constant references had been previously made to his kingdom. It was not simply spoken of as the kingdom of God, and kingdom of heaven, but as closely connected with Christ. Luke 22:29, 30; 23:42; John 18:37.

1. Christ as the God-man is Mediatorial king.

As Son of God he had the right of rule over the universe. Of this he emptied himself and became man, that he might become Mediator and do the work of salvation. Having become man he died on the cross. On this account he has been exalted, so “that in the name of Jesus every knee should bow, * * * and that every tongue should confess that Jesus Christ is Lord to the glory of God, the Father.” Phil. 2:6-11. Compare Acts 2:22-36, especially verse 36. “God hath made him both Lord and Christ, this Jesus whom ye crucified.” Also 1 Cor. 15:24-26.

2. Christ reigns over his spiritual kingdom, securing the final result of the establishment of that kingdom in the persons of all his people when he shall “present the church to himself, a glorious church.” Eph. 5:27.

3. He reigns over his visible churches on earth through the laws he has given, through the Spirit by which he dwells in them, and by his providences, overruling, controlling, and accomplishing all his purposes.

4. The rules over this world as King of Kings, and Lord of Lords, causing all things to work together for his ends.

5. He rules over the universe. His sway is not limited to earth.

6. His Mediatorial reign is not confined to human subjects, but extends also to angelic. The angels of heaven are his attendants and his messengers.

7. He even rules over Satan and his evil angels. Their exercise of power for evil is permitted only for a time. Even during that time it is controlled by Christ; so that it is limited by his will, and is, therefore, truly subjected to him.

 

Rev. James Petigru Boyce, D. D., LL. D.,–Abstract of Systematic Theology–First published in 1887

A Brief Catechism of Bible Doctrine-8-The Mediator

December 12, 2013 1 comment

The Mediator

 

1. What is a Mediator?

One who leads persons who are at enmity to become friends, or to be reconciled to each other.

2. Why is Christ called the Mediator?

Because He comes between man and God, and reconciles them to each other.

3. What offices does Christ discharge as Mediator?

The offices of Prophet, Priest and King.

4. Why is Christ called a Prophet?

A Prophet is one who speaks for God, and Christ is the Great Teacher of Divine Truth.

5. Why is He called a Priest?

It was the duty of the Priest to offer sacrifice for sin, and to pray to God to pardon the sinner. Christ is in both these respects the High Priest of His people.

6. In what sense is He a King?

He has no earthly kingdom; but He reigns in the hearts of saints and angels.

7. Is He not King of the universe?

He is and hence is called the King of kings and Lord of lords.

8. Will this reign ever be acknowledged by all?

It will at the judgment day.

James P. Boyce-A Brief Catechism of Bible Doctrine

Confession statement 35

Published in 1646

The Text used: There has been some updating of Old English words but otherwise no changes have been made to the original texts.

CONFESSION OF FAITH of seven congregations or churches of Christ in London. which are commonly, but unjustly, called Anabaptists; published for the vindication of the truth and information of the ignorant; likewise for the taking off those aspersions which are frequently, both in pulpit and print, unjustly cast upon them. Printed in London, Anno 1646.

XXXV. AND all His servants of all estates (are to acknowledge Him to be their prophet, priest, and king;) and called thither to be enrolled among His household servants, to present their bodies and souls, and to bring their gifts God hath given them, to be under His heavenly conduct and government, to lead their lives in this walled sheepfold, and watered garden, to have communion here with His saints, that they may be assured that they are made meet to be partakers of their inheritance in the kingdom of God; and to supply each others wants, inward and outward; (and although each person hath a propriety in his own estate, yet they are to supply each others wants, according as their necessities shall require, that the name of Jesus Christ may not be blasphemed through the necessity of any in the Church) and also being come, they are here by Himself to be bestowed in their several order, due place, peculiar use, being fitly compact and knit together according to the effectual working of every part, to the edifying of itself in love.

Acts 2:41,47; Isa.4:3; 1 Cor.12:6,7, etc.; Ezek.20:37,40; Song of Sol.4:12: Eph.2:19: Rom.12:4,5,6; Col.1:12, 2:5,6,19; Acts 20:32, 5:4, 2:44,45, 4:34.35; Luke 14:26; 1 Tim.6:1; Eph.4:16.

The First London Baptist Confession 1644/46 

Confession statement 33

Published in 1646

The Text used: There has been some updating of Old English words but otherwise no changes have been made to the original texts.

CONFESSION OF FAITH of seven congregations or churches of Christ in London. which are commonly, but unjustly, called Anabaptists; published for the vindication of the truth and information of the ignorant; likewise for the taking off those aspersions which are frequently, both in pulpit and print, unjustly cast upon them. Printed in London, Anno 1646.

XXXIII. JESUS Christ hath here on earth a spiritual kingdom, which is His Church, whom He hath purchased and redeemed to Himself as a peculiar inheritance; which Church is a company of visible saints, called and separated from the world by the word and Spirit of God, to the visible profession of faith of the gospel, being baptized into that faith, and joined to the Lord, and each other, by mutual agreement in the practical enjoyment of the ordinances commanded by Christ their head and king.

Matt.11:11; 2 Thess.1:1; 1 Cor.1:2; Eph.1:1; Rom.1:7; Acts 19:8,9,26:18; 2 Cor.6:17; Rev.18:4; Acts 2:37,10:37; Rom.10:10; Matt.18:19.20; Acts 2:42, 9:26; 1 Pet.2:5

The First London Baptist Confession 1644/46 

Question 25-Puritan Catechism

June 27, 2013 1 comment

CharlesSpurgeonQ. How does Christ execute the office of a king?

A. Christ executes the office of a king in subduing us to himself, (Psalm 110:3) in ruling and defending us, (Matthew 2:6; 1 Corinthians 15:25) and in restraining and conquering all his and our enemies.

Charles Haddon Spurgeon-A Puritan Catechism