JasonS doctrine, grace, Scripture

The Mystery of The Gospel

The Mystery

“Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: To God only wise, be glory through Jesus Christ for ever. Amen.” (Romans 16:25–27) 

    Why Write On A Mystery?
One might ask why a person would write about a mystery? This is not about a whodunnit, the FBI, or some other investigative story whether fiction or non-fiction. This is to consider what the Bible means when it speaks of “the mystery.” What did Jesus mean when He spoke of the mysteries of the kingdom? What is a mystery and what is the mystery of which Paul spoke; and why is there a mystery? As we study these things, our approach is from the understanding that the Bible is a coherent and united book of books, that God is one in being, mind, purpose, and deed, and that the study of the whole of the Scriptures will yield the understanding we need to answer these questions.

What Is A Mystery?

It is almost always helpful to begin a discussion by defining the terms one is using. We must ask, then, what a mystery is.

A study of the word shows the following concerning the general usage of the word: 

  1. “Denotes in general something hidden or not fully manifest. 2 Thess. 2:7 speaks of “the mystery of iniquity” which began to work in secret and was not then completely disclosed or manifested.”
  2. A mystery is knowledge that is specific to a religious group and available only to those who are initiated into that group. It is also generally mysteries, religious secrets, confided only to the initiated and not to ordinary mortals.
  3. “of God: the secret counsels which govern God in dealing with the righteous, which are hidden from ungodly and wicked men but plain to the godly.”
  4. All mysteries promise their devotees salvation

The Biblical definition of a mystery is found in our text: It was a truth kept secret since the world began; it was written in the Scriptures; it was made manifest in Christ (See Romans 1:1-4;3:21-22;2 Corinthians 1:20.); it is being made known in all nations that men might believe (See Romans 1:1-6;10:1-17.); and gives glory to God.

To take this further, the mystery has been hidden from the princes of the world and revealed to those who believe (1 Corinthians 2:1-16). Why was it hidden from the princes of the world? God’s Word says, “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” (1 Corinthians 1:18) “For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.” (1 Corinthians 1:22–24) “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord.” (1 Corinthians 1:26–31) The simple reality is that the gospel is hidden from those who do not believe not because the facts are unavailable and unknown, but because they do not believe. “But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:3–6) 

This mystery is spoken of as having been hid from the beginning of the world and from all ages, yet is revealed to the saints of God and preached to all men. “Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily.” (Colossians 1:25–29) 

Why A Mystery?

Why is there a mystery at all? After all, one would think that God would have all men to know the truth. Yes, God does indeed want all men to know the truth: “Who will have all men to be saved, and to come unto the knowledge of the truth.” (1 Timothy 2:4) All men will not come to the truth, however. While the gospel is preached, not all partake of it. Not all will believe the gospel. Even though they might know the facts of the gospel, it will remain a mystery to them because they have not experienced the saving grace of God and His indwelling Spirit. God does not entrust His Word and His presence to those who do not want it. This is why Jesus said to His disciples, “Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.” (Luke 8:10) 

God also has a purpose according to which He is working, and He has revealed Himself and will continue to reveal Himself according to that purpose (Ephesians 1:3-14). While we have a complete Bible today, we still do not have the fullest revelation of God. God’s Word tells us that revelation is yet to come: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” (1 John 3:2) Again we read, “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.” (Revelation 1:7) Thus it is that the prophets foretold the coming of Christ, His sufferings, and the glory that should follow, yet did not know when that would be (1 Peter 1:10-12). At just the right time, however, God revealed Himself in Jesus Christ (Galatians 4:1-5;John 1:14-18;1 Timothy 3:16).This is why Jesus rebuked the disciples for not understanding and believing the Scriptures regarding His crucifixion and resurrection: they had been foretold and they should have known. “Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory?” (Luke 24:25–26) “Then opened he their understanding, that they might understand the scriptures, And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.” (Luke 24:45–47) Thus we see that there is mystery because God has a purpose in which He reveals Himself and His working throughout the ages of time, culminating in the visible return of Christ in all His glory and the glory of His Father and the gathering together of all God’s people unto Him to enjoy the never ending revelation of His grace in Christ (Ephesians 2:4-7;Revelation 21:3;22:3-4).

What Is The Mystery?

What is this mystery of which the Scriptures speak? This is the question that we must answer in order to calm the great confusion that seems to exist regarding the matter.

First of all, let us notice what the mystery is not. The mystery is not:

  • The gospel- “And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.” (Galatians 3:8) 
  • The suffering, death, and resurrection of Christ as the savior of the world- “Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.” (1 Peter 1:10–12) “Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” (Luke 24:25–27) “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures, And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.” (Luke 24:43–47) 
  • The salvation of the Gentiles- “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures, And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.” (Luke 24:43–47) “And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.” (Isaiah 49:6) “And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.” (Galatians 3:8) 

We must ask, then, what is this mystery? This mystery is:

  • That God would for a period of time turn the focus and ministry of the Word and promises from the nation of Israel to the Gentiles- “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.” (Romans 11:25) 
  • That God would change and glorify the living saints when Christ returns to raise the dead- “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,” (1 Corinthians 15:51) 
  • That all in Christ would be gathered together in one when God’s plan is completed- “Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:” (Ephesians 1:9–10) 
  • That Gentiles would be fellowheirs, fellow members of the body, and share in the grace of God with the Jewish believers- s“How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,” (Ephesians 3:3–10) “Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily.” (Colossians 1:25–29) 

It is this equality between Jew and Gentile in the body of Christ that was the mystery Paul preached. It was the fact that in Christ we are not Jew, Gentile, etc, but are all one. Paul said he was in bonds for this. It is in Acts chapter twenty and successive chapters that we see the Jewish people rising up against Paul, seeking to destroy him and him eventually being imprisoned. In his trials we find that the Jewish people charging him with taking a Gentile in the temple, though he did not. We also find that it was when Paul stated that God told him that He would send him to the Gentiles that the Jewish people in a frenzy cried saying, “Away with such a fellow from the earth: for it is not fit that he should live.” (Acts 22:22) Recognizing and hating the fact that the grace of God was extended to the Gentiles so that they would be included in all of the covenant blessings and promises made to Abraham and his seed and knowing that this made a spiritual equality between the Jews and Gentiles (See Galatians 3:26-29) was more than they could stand. It was this that stirred their hatred and this for which Paul was imprisoned. The gospel was not the mystery. The sufferings and resurrection of Christ was not the mystery. In many ways, even the church was not a mystery. The mystery was that God would receive the Gentiles and accept them as equal to the believing Israelites.

Why Is This Important?

Why is this a matter that deserves approximately three thousand words and hours of labor in an article? This is an issue of importance because there are those who wish to so divide the Bible that they teach that there are multiple gospels in the different dispensations of time. The reality is that the Biblical presentation of the dispensation of the fulness of times is not about dividing Scriptures or people, but about gathering all in one who are in Christ (Ephesians 1:9-11). Furthermore, there is only one gospel, and that is from beginning to end the gospel of the grace of God. This is why we must pay close attention to the fact that the Scripture’s testimony is:

  • Abel’s offering was God’s testimony of His giving us Jesus as our sacrifice (Hebrews 11:4)
  •  Noah was justified by faith (Hebrews 11:7)
  • God personally preached the gospel to Abraham (Genesis 12:1-3;Galatians 3:8)  
  • Jesus fulfilled the promises and prophecies of the Old Testament Scriptures (Romans 3:21-24;2 Corinthians 1:20;Galatians 3:24)
  • the way of salvation under the law is the same as it is today (Romans 4:1-25;10:1-13)
  • the gospel of the kingdom is the gospel of Jesus Christ (Romans 1:16;10:15 cf Isaiah 52:7;Mark 1:14-15)
  • the gospel that will be preached in the end times is the same gospel that has always been preached (Isaiah 59:20-21;Jeremiah 31:31-34;Zechariah 12:8-10;John 6:44-46;Ephesians 2:11-22;Galatians 4:21-31;Revelation 1:5-7;14:6).

These things show us that, from the beginning to end, the testimony of God is that He is unchanging and His purpose is one purpose: that is He plans to glorify Himself through His grace in Christ Jesus (Ephesians 1:3-14;2 Timothy 1:7-10;Revelation 10:5-7). I know of nothing more important that our upholding and defending the unity of Scripture, the immutability of God, and the free grace of God in all ages, and this is why it is important that we deal with this issue. I pray that we all will honor God’s one purpose, united Bible, and His one gospel: the faith which was once and for all delivered unto the saints (Jude 1:3).

JasonS Uncategorized

Do God’s Blessings Equal God’s Endorsement?

Today many people are quick to respond to warnings against those who are immoral or those who teach false doctrine and say, “But look how God is blessing them and how many converts they have.” The question that we must ask of the Scriptures is this: “Do God’s blessings equal God’s endorsement?”

“Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” (Matthew 5:43–45) God’s blessings often fall equally upon the righteous and the unrighteous and upon the unthankful as well as the evil (Luke 6:35). We cannot equate the blessings of God to the endorsement of God.

“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. 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? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” (Matthew 7:21–23) Sometimes amazing things are done by those who profess the name of Jesus, and yet that is not an endorsement of God. Jesus warned earlier that we know them by their fruits. If we think that we will know someone by the approval and endorsement of men, we will go wrongly. If we recognize the fact that the fruit of which Jesus speaks is the fruit of obedience to His Word, we will understand that there are those who may do “many wonderful works” in Jesus’ name while speeding toward hell and eternity without Christ. Remember, numbers are not what indicates true spirituality and Christianity. Jesus said, “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matthew 7:13–14) In this instance it is much better to be among the few than among the many.

Sometimes folks will say, “But surely the blessings of God on them shows that they are truly His and sent by Him.” It is then that we must remind them of the words of God through Paul, who said, “Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;” (Romans 2:4–5) God’s blessings are not always indicators of God’s endorsement and approval. Sometimes God’s blessings are His tender mercies calling us to repentance and, should a person use these blessings as reason to continue in sin, false doctrine, or to continue in the ministry while having disqualified himself, he is warned that he is treasuring up for himself wrath in the judgment!

Finally, the blessings and presence of God do not mean that a church or person is doing the right thing. Five of the seven churches of Asia in Revelation chapters two and three were rebuked of God, while He still accepted them as His churches. Consider the things for which they were rebuked:

  • leaving their first love Rev 2:4
  • teachers who led others astray into greed, lust, fornication, and idolatry Rev 2:14-15
  • having a woman preacher who led folks into fornication and idolatry Rev 2:20
  • having a name of being alive while being dead Rev 3:1
  • for being complacent, self-satisfied, and self-righteous Rev 3:15-17

These folks were still Christ’s churches, yet He was not endorsing their behaviors. They still had the presence and blessings of God although many were sternly warned about the judgment that would be coming on them if they did not repent. While I cannot pretend to know what any of you who read this would think, I do know that I do not want experience any of the things with which Christ threatened these churches! Not only do I want to experience the presence and the blessings of God, but I also want to experience the smile and approval of God. Sometimes we will speak of sin and say, “God won’t bless where that is going on.” These church letters teach us otherwise. God is longsuffering, merciful, and gracious to us, and will often bless us despite ourselves; but we should never think that mercy and grace are equal to an endorsement of us when we are involved in false doctrines or living unrepentant in sin.

JasonS Christian Necessities, doctrine, law

Of Legalism And Holiness

Of Legalism And Holiness

“And they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.” (Galatians 5:24–25) 

As it is obvious from the title, this article is about legalism and holiness. It seems that these two terms are often viewed as being synonymous, yet they are vastly different. There are many people today who are legalists who think that they are holy, and there are many holy people who are called legalists by others. Can one be a legalist and be unholy? Can a person be holy and not be a legalist? What in the world is legalism anyway? And what is holiness? 

We must begin by defining the terms. Legalism– The belief that salvation demands or depends upon total obedience to the letter of the law. Examples of legalism include an excessive concern for minute details of the law coupled with a neglect of its fundamental concerns, and a preoccupation with human legal traditions.1 To this we can add that legalism is often seen in the effort to establish our sanctification by external fleshly means rather than by living in the grace of God by faith. Holiness- The quality of God that sets him utterly apart from his world, especially in terms of his purity and sanctity. The holiness of God is also manifested in the persons and work of Jesus Christ and the Holy Spirit. Believers are called upon to become like God in his holiness.2 I believe that it is obvious to even the most casual of readers that holiness and legalism are different things, although they have one similarity in common, which is an adherence to certain standards that are found in God’s Word. The difference is what is the great thing, and that is the motivation behind the rule keeping and standard following. Why does a person do what he does? Does he do it to be saved? Does he do it to earn brownie points with God so that God will hear his prayers and count him holy? Does he do the things he does to honor God and yield his flesh, mind, and heart to Him?

Our text above comes from the book of Galatians, and I want us to spend most of our time in Galatians as we consider this issue.

In chapters one and two of Galatians, Paul takes a very strong stand against legalism. There were those who were preaching a so-called gospel that was anything but good news. It was not revealed by God, not given by God, and was accursed of God. The Spirit of God is so vehemently opposed to the idea that a person can work for salvation or add works to faith for salvation that He pronounces a curse against anyone, even angels, who would preach such a perverted gospel! Paul then tells us about rebuking Peter for acting hypocritically and refusing to fellowship with Gentile believers because they were not circumcised. In a strong blast against legalism, Paul said that he was trusting Christ alone to be saved and to live the Christian life. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.” (Galatians 2:20–21) 

Chapters three and four present the believers as being heirs of God in Christ and partakers of the Abrahamic blessing and covenant. Paul stands strongly against the idea that one’s salvation is completed by fleshly works, reminds them that the law brings a curse, and the none of us have obeyed the law or will fully obey the law. Instead, the good news is that Christ has redeemed us from the curse of the law and counts us righteous by faith alone. Because of this we are God’s children and heirs according to the promise.

Chapter five of Galatians is where the rubber meets the road for Christian living. It is there that we see the issues of legalism and holiness in stark contrast. There are those who seek to be holy by fleshly effort. They think that there are things that they do which will cause God to love them more, to hear their prayers, and to bring blessing upon their lives and families. They are seeking to earn the blessings of God which only come by grace. This is a form of legalism regarding sanctification. (As an aside, it should be noted that it has much in common with the paganism that treats God as one who has needs and will repay us as we help Him out. It also has much in common with the modern paganism of the prosperity gospel, which speaks of doing certain things in order to move or manipulate God to bring health and wealth to us.) When Paul calls on us to walk in love and walk in the Spirit instead of walking in the flesh, he is fighting against two extremes: one is that of yielding to unbridled lust and sin in the name of freedom and the other is that of trying to please God by fleshly efforts. Both of these have the same results: “Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.” (Galatians 5:19–21) It cannot be said too strongly that legalism will often lead to immorality, because legalism is living in the flesh. This is why we are told to walk in the Spirit and live the life of one whose flesh has been crucified and continues to be mortified.

As we look at the issue of walking in the Spirit, however, we do see that there are standards of holiness mentioned to us. We are to measure our lives by what we need to get rid of (Galatians 5:19-21) and by what we add, which is the fruit of the Spirit (Galatians 5:22-23). Those who live in the Spirit have crucified the flesh with its passions and desires and are commanded to walk in the Spirit. This means that we are to follow the leadership of the Spirit in the Word of God and trust in the power of the Spirit of God to enable us to glorify God in our bodies. These standards of holiness are to be evident in our lives. They are not optional. They are essential to Christian living. Paul stated that those who lack those things will not inherit the kingdom of God (Galatians 5:19-21). 

While these standards do not earn our salvation, they are things that we should use as a measure of our sanctification. I need to be sure that I am growing in godly love, possessing and spreading joy in the Holy Ghost, learning to suffer long in adverse circumstances, growing in kindness and gentleness, controlling myself both in the passions of anger and fleshly desires, and ever yielding myself to God. As we read and study God’s Word, we find that these things will show up in the things we wear, the places we go, the things we do, and the words we speak. 

With this in mind, we must recognize that there are some of us whose standards may be what appears to be more strict concerning certain things such as clothing, music, various media involvements, and perhaps other things. A person can have standards that are more strict that yours, and you can disagree with them on those things, and yet that person may not be a legalist. If they are seeking to walk in the Spirit, and they are convinced that these things are part of walking in the Spirit and helpful in submitting the flesh to God, then they are more likely holding to these standards as an issue of holiness rather than legalism. In such a case, it would be very uncharitable to label such a person a legalist. In fact, in our day when folks seem so prone to saying, “Judge not!” it is very judgmental to declare a person is trying to earn their salvation or earn the blessing of God when they are simply trying to yield themselves to God and walk in the Spirit. It is crucial that we understand this.

Finally, Paul uses chapter six of Galatians to call the saints to live out their faith in Christ by showing mercy and kindness to sinning brethren, to sow to the Spirit, and to not give up in their walk with God. He assures them that who faithfully serve God will reap the good results of sowing to the Spirit in God’s time. As he concludes, Paul warns against those whose legalism was real, who took pleasure in appearances, and who tried to lead others to follow them for the sake of appearances alone. He declares that all boasting and glory belongs to God alone, is to be in Christ alone, because of His cross that is the means of our salvation and sanctification. We must recognize that anyone can glory in appearances, whether the legalist who walks in the flesh or the one given to license and walks in the flesh. One glories in the appearance of holiness while the other often glories in yielding the flesh and the appearance of liberty from the legalism under which he or she long lived. Both are sinning by not giving the glory to God. I pray that we will all take the time to soberly meditate on these things, live in the grace of God, and show one another the meekness that God’s Word commands.

1 Martin H. Manser, Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies (London: Martin Manser, 2009).

2 Martin H. Manser, Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies (London: Martin Manser, 2009).

JasonS grace, law, Scripture

Some Thoughts On The Christian And The Law

Christianity And The Law

(Christ And The Law)

    What sort of attitude did Jesus have toward the law of God?  This is the question we must ask of ourselves as we study the law of God and its relevance to mankind today.  If Jesus disregarded God’s law, we can do the same.  If Jesus abolished God’s law, we can consider it to be irrelevant.  On the other hand, if Jesus respected, fulfilled, and established God’s law, we must honor and obey God’s law.   Let us see what the Biblical record will show us.

Christ Established The Law

    As Christ preached His Sermon on The Mount, He stated to the people, “ Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.   For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.   Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.   For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” (Matt 5:17-20)  What did Jesus mean by this statement?  Did Jesus mean that, when He fulfilled the law, it would be forever useless and irrelevant, or did Jesus mean to say that His fulfilling of the law caused its authority to stand firmly?  First of all, we must found our understanding of this issue upon Jesus’ first phrase in this passage.  The reason we must found our understanding of this issue upon this first phrase of Jesus is because, in this passage, Jesus is plainly stating what people should not think about His attitude and actions toward the law of God.  We must not think that Jesus came to destroy, demolish, or dissolve the law of God.  He explicitly stated to us that we should not think that.  Jesus did not come for this purpose.  Anything else that is said about the validity of the law of God must be based upon this plain statement by Jesus.  This being so, we can at least see that Jesus intends for the law to stand as it did for many years before His earthly ministry.

    Jesus’ words concerning the law were very simple and very plain.  After He told us that He had no intentions of destroying the law, He stated that He had come for the purpose of fulfilling the law.  To fulfill the law meant more than simple obedience to all of God’s commands.  To fulfill means to consummate, render perfect, ratify, or carry through to completion.  This definition informs us that Jesus had a very high view of God’s law.  In fact, since in the Old Testament the moral law of God was considered to be absolute, we can safely affirm that Jesus held the same view.  If the reader will notice, however, there is one thing that Jesus stated that cannot be said by any other man.  Jesus stated that He would fulfill the law.  No other man could ever make that statement, no matter how good he might be.  Why?  Because no human has the authority to make or establish laws for all mankind for all ages.  The only one who could carry the law to its intended end, perfect and ratify it would be the one who was the lawgiver – God.   Jesus was stating that there was more work for the law to accomplish, and He would be the one to cause that work to be finished.  Christ affirmed that the law would not go away, but would be upheld and perfected by Him.

    Next Jesus affirmed the absolute authority of the law of God.  That is, the law of God will continue to be authoritative with no reduction or change to that authority until it has served its purpose.  “Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” (Matt 5:18)  When we read of “jots and tittles” we are being given a description of the most minute parts of the alphabetical and grammatical structure of the Hebrew language.  It would be roughly equivalent to saying that an “i” and a “.” would not pass away from the word of God.  In other words, even in the smallest of particulars, the law of God would not be dissolved.  Not one thing that would affect the meaning , understanding, and authority of God’s law would be allowed to pass away until the law was fulfilled.  It seems that Jesus believed that the law of God was fully inspired and would be preserved by God, not only in the meaning, but in the writings/manuscripts as well.  That is not to say that we have the original manuscripts with us today, but it is to say that God has preserved His word as He promised.  In fact, Jesus told us that “it is easier for heaven and earth to pass, than one tittle of the law to fail.” (Luke 16:17)

    Jesus believed that the law was of absolute moral authority.  He stated, “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.” (Matt 5:19)  While Jesus taught that not one of God’s moral commandments would cease to be authoritative (see also John 10:35b), He knew that there would always be those who deemed themselves of sufficient wisdom, etc. to determine that certain commands were no longer in force.  He plainly told us that those who would seek to lessen the authority of the law of God in the lives of men would be considered of very little importance in the kingdom of Heaven.  On the contrary, those who would uphold the absolute authority of God’s law for themselves and others would be counted great in the kingdom of Heaven.  Why is this so?  Simply because God honors those who honor Him, and those who despise Him will be lightly esteemed (See 1Sam 2:30).  One may ask how the honor of God is relevant to the law.  It is relevant because God is the absolute authority who authorized the law.  To obey the word of God is to obey God Himself.

Jesus Taught The Law As Being Spiritual in Nature

    While Jesus upheld the authority of the law, He also reminded men that the law is spiritual in nature.  Notice His statement concerning the Pharisees and the law: “ I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” (Matt 5:20)  What did Jesus mean by this statement?  To understand this statement, we must know the nature of Pharisaical righteousness.  The Pharisee’s righteousness was external only.  “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.   Ye blind guides, which strain at a gnat, and swallow a camel.   Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.   Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.   Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.   Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.” (Matt 23:23-28)  The whole focus of Pharisaic living was to appear righteous.  So long as they had the outward form of the law upheld in their lives, they felt themselves to be very righteous.  Jesus stated, in opposition to this fallacious notion, that one’s righteousness must exceed the righteousness of the Scribes and Pharisees.  Righteousness is much more than external forms.  In fact, while rebuking the Pharisees, Jesus told them that the weighter things of the law were things of the heart; things such as judgment, mercy, and faith.  He also told the Pharisees that they should first have the inside – their hearts – cleaned before they could truly clean up and have external righteousness.  Why is this so?  Because the law is spiritual and ministers primarily to the heart of man.

    One day a man who was very learned in the law of God asked Jesus which was the great commandment in the law.  We know that the questioning person was testing Christ and hoping to cause Him trouble.  Perhaps the scribe thought that Jesus would prefer one specific command above another and the scribe could accuse Him of either being too harsh on one issue, or being to soft on another issue.  Whatever the case may have been, Jesus upset the proverbial apple cart by saying: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.   This is the first and great commandment.   And the second is like unto it, Thou shalt love thy neighbour as thyself.   On these two commandments hang all the law and the prophets.” (Matt 22:37-40)  In other words, the issue with the law was not an issue of external commands, and some being of greater importance.  The heart of the law is spiritual in that the law calls for us to love God with all that is within us and with all that we are.  We are then to spread that love for God by loving our neighbors as we love ourselves.  Love is not a material thing.  Love is spiritual, and the law leads us to love.  To obey the law is to love God and to love our neighbor.  That is indeed spiritual.

Jesus Fulfilled The Law

    While Jesus established the law by upholding its authority, He also fulfilled the law by meeting its every righteous demand.  “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.   For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.   For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:  That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” (Rom 8:1-4)  It takes little observation to notice, however, that the law, though morally perfect, was not complete.  Something was lacking.  The law could not be God’s final word to man because the law could not save.  The law ministered condemnation to men by causing them to realize their sinful condition.  Jesus, the Word of God, however, ministered salvation to men by fulfilling the law even by suffering the judgment of the law in His own body as a substitute for us.  “For the law was given by Moses, but grace and truth came by Jesus Christ.” (John 1:17)  Jesus brought grace and truth to a world full of sinners who were condemned by the law.  It is any wonder, then, that He told the Jews, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” (John 5:39)  The law that the Jews felt gave them life was actually testifying to them that Jesus was going to come to bring salvation, thus fulfilling the law.

Since the law could not be God’s final word to man, we must view Jesus and His Word as God’s final word to man. Why? Because the law was absolute morally. Jesus fulfills the law by saving us. What more can God say to us? We have the faith that was once for all delivered to the saints (See Jude 1:3). What need have we for additional revelation? None, after all, when we consider that Jesus declared the Father to us (see John 1:18), we have the fullness of revelation. This means that Jesus’ fulfilling the law, and giving us the truth He promised (John 15:26;16:12-15) finalizes God’s Word to mankind. For this we have much to be thankful, because we know where God’s Word is found, and are stable and secure due to the knowledge that we do not have to search for God’s Words, nor keep having to learn more and more due to an influx of additional words from God.

“Thanks be unto God for his unspeakable gift.” (2 Cor 9:15)

JasonS doctrine, grace, Uncategorized

Sharing Grace

Sharing Grace

“Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.” (Titus 3:1–8)

 

The text here presents us with a picture of ourselves. We were by no means good people. We were foolish. We were rebels. We believed the devil’s lies. We were slaves to the passions of the heart and of the flesh. We lived in envy and treated people in evil ways. We were hateful and hated others. That is by no means a good picture of us. It is not into our goodness that God’s grace appeared, but into our wickedness. We did not deserve our salvation, but He saved us, washed us from our sins, poured out the Holy Spirit upon/within us, gave us new life, and has counted us righteous in His sight. God freely saves us despite ourselves.

With this in mind, we are told that grace teaches us to deny ungodliness and worldly lusts (Titus 2:11-15), and to maintain good works (Titus 3:8). We are taught that we are saved so that we might give glory to God (Hebrews 2:10) and for the purpose of good works (Ephesians 2:8-10).

Among the most important of good works that can be done is that of showing grace to others. Our text tells us that we should be obedient and submissive to those who are in authority to us. Grace will teach us that we should pray for our rulers and all who are in authority (1 Timothy 2:1-5-6), and that we are to obey those in authority over us (Romans 13:1-7). Often this is an act of grace, because we are not submitting and obeying because we agree with those in authority, but despite the fact that we do not agree. Considering that Paul wrote of submission and obedience to rulers when Nero, the enemy of all that is holy, was Caesar, we know that such must come from the grace of God.

Grace is also to be manifest in our treatment of our fellow men. We are told that we are to do good to all men, especially those who are our fellow brothers in the faith (Galatians 6:10). Not only so, but we are to not be brawlers, or contentious and strife filled people. Strife only occurs where pride is (Proverbs 13:10), and we know that pride and grace do not co-exist well at all (James 4:5-6). We are to humble ourselves to have good relationships with others rather than habitually striving with them. Furthermore, we are told to be gentle, or reasonable. That reasonableness is mentioned by Paul as moderation (Philippians 4:5). Our text also speaks of meekness, or gentleness. God’s people are not to be harsh, but loving and kind. Too many people act as if they have the right to show anger and wrath to those with whom they disagree. Such people know so very little about the grace of God. Had they known the grace of God, they would realize that God has not treated them as their sins deserve (Psalm 103:8-17), but has graciously forgives sinners who deserve His wrath. Grace teaches us to love even those who are our enemies (Matthew 5:44-45).

When Jesus would teach us about how to treat others, He reminds us of how much He cares for even the smallest of the lost sheep (Matthew 18:1-14), and sternly warns us that we dare not be an occasion of stumbling for anyone. He warns us that we would be better off dead than to be a stumbling block. He continues from there and calls us to seek reconciliation with our brothers when division arises (Matthew 18:15-18). Following up on that, Jesus gives a parable regarding forgiveness that demonstrates that those who truly know the forgiving mercy and grace of God will show the same to others (Matthew 18:21-35). We are commanded to forgive, or show grace, as we have been forgiven and shown grace (Ephesians 4:32). If we do not do so, we are warned about how judgment will be for us: “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.” (James 2:13) The one who refuses to show mercy and grace gives evidence of not having known or experienced mercy and grace, and will receive neither in the day of judgment. Where grace is present in the soul, it will manifest itself in the way we treat other people.

This cannot be emphasized enough, because we are called to an unworldly godliness. We are called to show Christ in our behavior. Far too often we show bitterness, anger, wrath, and impatience, even to those we call our brothers and sisters in Christ! I will be quick to admit that I have failed in many ways in this respect. Sadly these things have not been taught among us as they should have been. That will be no excuse for us, however, when we stand before God. God’s grace is transforming grace. He will not leave us as we were before we trusted Him. God, in His grace, has shown us love, mercy, forgiveness, justification, sanctification, and much kindness, despite our sinfulness. If we are not careful, we will treat others as if they must earn our goodwill, and will tend toward a harshness with those who disagree with us or wrong us. This is not the way of grace. Grace will cause us to treat others with the same kindness as God treats us. God’s grace will not leave us hateful and hating one another, therefore let us yield to the authority and transforming power of His grace in order to show kindness and love to all with whom we come in contact.

JasonS doctrine, grace

God’s Grace To Abraham

God’s Grace To Abraham

“What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” (Romans 4:1–5)

“Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,” (Romans 4:16)

 

We tend to think of our Biblical heroes as being bigger than life, and often above sin; but Scripture presents us men and women who needed and received God’s grace. Abraham is no exception. Note that our text tells us that Abraham was justified by faith so that his righteousness would be by grace. Abraham was not a righteous man who earned God’s favor: Abraham was a sinner who trusted God’s grace.

Let’s first consider Abraham’s sins, not for the sake of condemning him, but to demonstrate that he could have earned nothing from God.

 

Abraham’s Sins

Joshua 24:2 idol worshiper

 

 

Genesis 12:1-5 (11:31-32)only partially obedient, thus disobedient

 

 

Genesis 12:10-20 lied, saying Sarah was his sister

 

 

Genesis 16:1-4 bigamist

 

 

Genesis 20:1-18 lied saying Sarah was his sister

 

Abraham Received Grace

Our text tells us that those who work would have God in their debt (Romans 4:4), but God will never need anything from anyone, or be indebted to anyone (See Romans 11:34-36). Abraham believed that God would justify the ungodly, of whom he was one (Romans 4:4-5). Why is this so? Verse sixteen tells us that it would be of grace.

Grace gives God the glory. If we were to work, we could boast (Ephesians 2:8-9;Romans 4:1-3), but grace makes no room for works: “And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.” (Romans 11:6) Grace and faith also leave no room for boasting (Romans 3:27). Why? Grace is to the glory of God (Ephesians 1:3-6) Far too many people spend their time boasting of who they are, what they have done, all of their accomplishments, etc. This is actually a sign of apostasy rather than an indicator of spirituality (2 Timothy 3:1-5). God has told us that He will not give His glory to another (Isaiah 42:8), and commands us to rejoice because we know Him (Jeremiah 9:23-24). God is jealous for His glory and forgives our sins for His name’s sake (Isaiah43:25 ;1 John 2:12). Grace is about taking honor out of our hands and God getting all of the glory and praise, which is His due.

Abraham had nothing in himself that was worthy of his boasting (Romans 4:1-3), and neither do we. We hear Paul saying, “For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (1 Corinthians 4:7) God’s Word explicitly tells us that we cannot brag about the gifts of grace as if we had accomplished them ourselves. Abraham received grace when he believed God and was justified. It is the same with us (Titus 3:1-7). Pride causes so many troubles (Proverbs 13:10;Galatians 5:22-26) that we could avoid if we simply realized that we are the undeserving recipients of grace who are commanded to show grace one to another (Galatians 6:1-10;Ephesians 4:31-5:2). Brothers, instead of boasting, we are called to humble ourselves (James 4:1-10). Only when we recognize our sinfulness and God’s grace will we humble ourselves before Him.

Because of God’s grace to believing Abraham, he was called the friend of God (James 2:14-26). We, too, are called to live our lives to the glory of God by trusting His grace (Romans 5:20-6:1;Ephesians 2:8-10). Let us remember that Paul lived his life rejoicing in and trusting in the grace of God (Galatians 2:20-21). He was humbled by grace, and attributed all of his blessings and achievements to God’s grace (1 Corinthians 15:9-10). What a blessing it will be to us all if we will accept God’s grace, rejoice in that grace, and live our life boasting only in God’s grace. “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.” (Galatians 6:14–15)

 

 

 

 

JasonS doctrine, grace, salvation, Uncategorized

Noah Found Grace

Noah Found Grace

“And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. But Noah found grace in the eyes of the LORD.” (Genesis 6:1–8)

 

“Noah found grace,” we read; but what is grace? Grace is the favor or pleasure of God that is shown to those who are undeserving. This should be our basic definition of grace as we study the Scriptures. We shall find, as we study the grace of God that this definition will be affirmed many times over in the Scriptures.

 

We often think of Noah as a great person, and in many senses he was; but Noah was also a recipient of grace. Scripture describes man in Noah’s day as being corrupt, violent, and meditating always upon evil. The whole of humanity was sinful, and Noah was included in that wicked number.

 

It was in the midst of all of this sin, wickedness, apostasy, and violence that God spoke declaring that He was going to judge mankind for their sins.

 

Only after God spoke of sin and judgment do we find that Noah found grace. Henry Morris said, “Grace is found, not earned.” This is true. Noah, because of sin, had earned wrath and judgment just as the rest of mankind. Yet Noah found grace.

 

Scripture tells us that Noah was justified by faith. “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.” (Hebrews 11:7) Noah was not righteous because of his good life. Noah was declared righteous because he believed God. Faith and grace go hand-in-hand and cannot be separated (See Romans 4:1-16;Titus 3:1-7). Some time in his life, Noah heard that God was gracious and forgiving and trusted Him. Having found God’s grace, he was saved.

 

Wonderful parallels exist between our text and Ephesians 2:1-8. In both we find sin, judgment, and saving grace. It is most certain that there is no difference between Noah and us, as we are all sinners under condemnation, and need the grace of God to save us. Thankfully, just as Noah was promised and given a new earth to live on (Genesis 8 &9), we are promised the same (Ephesians 2:4-7;Revelation 21).

 

As we consider this, we should also think about that long period of time that Noah and his family were in the ark: what a difficulty that must have been in many ways! Can you imagine being cooped up with your in-laws and thousands of stinking animals (Did I just repeat myself?) for months on end? How did Noah and his family survive without either killing one another or losing their sanity? Again, it was all God’s grace. Grace conquers sin and gives life and righteousness (Romans 5:20-21). As it was then, so it is now: all is of grace.

 

This is only the beginning of a series of articles on the grace of God, but it is important that we learn from the very beginning that grace is free. Let us look at Noah, the sin in his day, ourselves, the sin in our day, and consider the fact that Noah was not delivered because he was good: he was delivered because God is good. In like manner, we must realize that we cannot and will not earn anything from God: all is of grace. Sure, we shall find that grace produces change within us that will produce obedience to God; but we shall never find that we merit anything from Him. Let us rejoice in this grace by trusting God more each day.

 

JasonS salvation

Notes On Romans Chapter Nine

Romans 9 Notes

:6  at issue is the promise of God to Abraham “the word of God”  See Rom 3:1-3

Not all the seed of Jacob are truly Israel (Mt 3:9-11;Rom 2:27-29;Jn 8:41-44)

:7  not all physical descendants of Abraham are counted as his children…..Ishmael wasn’t (Gal 4) Isaac, the son of promise, was counted as the son.  Why?  He was the son according to the promise: Ishmael the son according to the flesh.

:8 Children of promise counted for seed  (Rom 4:16;Gal 3:13,14,26-29)

:9-12  The promise not according to works, but of God.  Note that faith is not a work (Rom 4:4,5)  

What is God’s purpose in election? (Isa 42:8;Rev 4:10,11;Eph 1:3-7,13,14)

:13 Esau hated???????? Comparative statement, not absolute hatred from eternity past.  (Mal 1:1-5;See also Gen 29:30.31;Deut 21:15,16;Prov 13:24;Lk 14:26;Jn 12:25) 

:14  Does this mean that God is unrighteous? After all, He made promises to Israel.  Now He is denying the blessing to some of Israel while accepting some who are not of Israel. Is this unrighteous?  By no means!  (Gen 18:25;2Tim 4:8;1Pet 2:23)  There is no doubt that God is righteous in all His ways.  (Ps 145:17)

:15  The quote concerning sovereign mercy and grace. Is it truly given indiscriminately?  No.  When we view the context of Ex 33:19 we find that God is having mercy because of His covenant of promisethat He made with Abraham (Ex 32:11-14).  God is merciful and gracious to whom He will because He is keeping His promise to bring the seed of Abraham, the children of Israel into the land of promise!

:16  Salvation is not self-caused or self-determined. It comes because of God’s work in man.  Man does not bring it to pass through his law-deeds.  (Rom 3:1-4:25)  God determined to send a Savior.  He then determined that all who believe would be saved.  This is justification by faith alone that Paul is teaching. (See also Jn 1:10-13;Jas 1:18)

The issue of mercy is simple:  No man deserves mercy: it comes to those who ill-deserve it, just as Israel did when the original statement was made.  Thus, salvation is freely given to sinners; not inherited, or earned by works of the law.  (Eph 2:1-10;Tit 3:1-7)

:17  Pharaoh’s placement and destruction.  He was placed where he was that God would be glorified in him.  (Ex 9:16;Ps 106:8)  

If one truly believes in unconditional election, it would seem that they would need to believe in the supralapsarian view point of election, too.  Here we see Pharaoh raised up to be destroyed.  Nothing is mentioned of the fact that God hates to see the wicked die (Ezek 18:31,32;33:11).  Yet we know that God does hate to see the wicked perish.  Why is it not mentioned that God hates to see the wicked die?  Pharaoh had passed the point of no return with God.  He had hardened his heart (Ex 1:7-14).  This is also fulfillment of the promise to Abraham that God would judge those who oppressed Israel (Gen 12:3;15:13-16) The true meaning of this is found in the fact that Pharaoh was hard-hearted, and would have been just as wicked if he had lived in China as a pauper.  Pharaoh was being judged for his sin, not created for the express purpose of destruction with it being absolutely necessary that he sin and be destroyed, because that’s how God made him.    This passage is but another fulfillment of promise.  It also illustrates that God has mercy on the children of promise!!!!  (We have already seen these children to be those who are justified by faith in Christ Rom 4:16;Gal 3:13,14)

Whom does God harden? (Prov 29:1)Those who harden themselves against Him.  (Gen 15:13-16 cp Deut 2:30 Sihon hardened himself because the his iniquity, and the iniquity of his people had gone as far as God would allow it to go.)  (Job 9:4)Man is given the choice of hardening his heart, or not hardening it.  In fact, man is commanded to not harden his heart  (Ps 95:8;Heb 4:7,8)

:18  On whom does God have mercy?  On the ones He chooses to show mercy to……….those who are children of the promise, not children of the flesh, or hardened ones. (I think one could make a case here that the children of the flesh and the hardened ones are one and the same.  They are those who are not children of promise, because they will not accept the gospel by faith.)