Friday 31 October 2014

Question: "Why did Satan think he could defeat God?"

Answer:
It’s hard to imagine a being who was as close to God as Lucifer (Satan) was coming to believe that he could even do battle with God, much less defeat Him. Even the most depraved mind should be able to see that the creature cannot possibly contend with the Creator. And yet Satan attempted to dethrone God and strives to this day to defy His authority, thwart His plans and harass His people.

Perhaps part of the explanation is that pride, the worst and most evil of all sins, has blinded Satan to reality. Two Old Testament passages (Isaiah 14:12-15 and Ezekiel 28:11-19) furnish a picture of Satan's original position and the reasons for his loss of that position. They tell of an exalted angelic being, one of God's creatures, who became too proud and ambitious. He determined to take the throne of God for himself. But God removed him from his position of great dignity and honor. As a result of his original status and authority, Satan had great power and dignity. So great is his strength that Michael the archangel viewed him as a foe too powerful to oppose (Jude 9).

Satan's influence in worldly affairs is also clearly revealed (John 12:31). Satan is also extremely intelligent. Through his intelligence he deceived Adam and Eve and took over their rule of the world for himself (Genesis 1:26; 3:1-7; 2 Corinthians 11:3). His cleverness enables him to carry out his deceptive work almost at will, although his power is subject to God's restrictions (Job 1:12; Luke 4:6; 2 Thessalonians 2:7-8). But he does have certain victories—although within the boundaries God has set for him—and perhaps these victories allow him to continue the illusion that he can have victory over God Himself.

The reins of God on his activities are illustrated by Satan's request to God for permission to afflict Job (Job 1:7-12). Satan is permitted to afflict God's people (Luke 13:16; 1 Thessalonians 2:18; Hebrews 2:14), but he is never permitted to win an ultimate victory over them (John 14:30-31; 16:33). A part of Satan's continuing ambition to replace God is his passionate yearning to have others worship him (Matthew 4:8-9; Revelation 13:4,12). Satan is "the wicked one” (Matthew 13:19,38), while God is "the Holy One” (Isaiah 1:4).

Satan's nature is malicious. His efforts in opposing God, His people, and His truth are tireless (Job 1:7; 2:2; Matthew 13:28). He is always opposed to man's best interests (1 Chronicles 21:1; Zechariah 3:1-2). Through his role in introducing sin into the human family (Genesis 3), Satan has gained the power of death—a power which Christ has broken through His crucifixion and resurrection (Hebrews 2:14-15). He tempted Christ directly, trying to lead Him into compromise by promising Him worldly authority and power (Luke 4:5-8).

Along with his work of tempting mankind, Satan also delights in deception (1 Timothy 3:6-7; 2 Timothy 2:26). His lying nature stands in bold contrast to the truth for which Christ stands (John 8:32, 44). The great falsehood which he uses so frequently is that good can be attained by doing wrong. This lie is apparent in practically all his temptations (Genesis 3:4-5). As the great deceiver, Satan is an expert at falsifying truth (2 Corinthians 11:13-15).

He brings disorder into the physical world by afflicting human beings (Job 1-2; 2 Corinthians 12:7; Hebrews 2:14). Sometimes God allows him to afflict His people for purposes of correction (1 Timothy 1:20). Not to worry, Satan is destined to fail in his continuing rebellion against God. His final defeat is predicted in the New Testament (Luke 10:18; John 12:31; Revelation 12:9; 20:10).

The death of Christ on the cross is the basis for Satan's final defeat (Hebrews 2:14-15; 1 Peter 3:18,22). This event was the grand climax to a sinless life during which Jesus triumphed over the enemy repeatedly (Matthew 4:1-11; Luke 4:1-13). Here again, Satan probably rejoiced in the death of Christ, believing this to be a victory for him, but like all his victories, this one, too, was short-lived. When Jesus rose from the grave, Satan was once again defeated.

The final victory will come when Jesus returns and Satan is cast into the lake of fire (Revelation 20:1-15). Strength for a Christian's victory over sin has also been provided through the death of Christ. We have assurance that "the God of peace will crush Satan under your feet” (Romans 16:20). But such personal victory depends on God’s grace and power in our lives and our will to offer resistance to Satan's temptations (Ephesians 4:25-27; 1 Peter 5:8-9). To help Christians win this battle against Satan, God has provided the power of Christ's blood (Revelation 12:11), the continuing prayer of Christ in heaven for believers (Hebrews 7:25), the leading of the Holy Spirit (Galatians 5:16), and various weapons for spiritual warfare (Ephesians 6:13-18).

Some people have trouble admitting the existence of such an enemy as Satan. But his presence and activity do explain the problems of evil and suffering. The Bible makes it plain that Satan exists and that his main work is to oppose the rule of God in the affairs of man. Many wonder why God would allow Satan, this great embodiment of evil, to exist in His creation. No completely satisfying answer to this question has been found. Perhaps He allows it to show that evil and wrongdoing do not provide the key to the ultimate meaning of life which man so desperately desires. Or perhaps He allows it to spiritually build a Christian’s wisdom and knowledge drawing him or her closer to God and away from Satan.

Wednesday 29 October 2014

The Love of Christ Constraineth Us – 2 Corinthians 5:14-15
 

 
Weekly Sermon

2 Corinthians 5:14-15 reads, “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.”

Again and again throughout God’s Word we are instructed to "walk worthy of the Lord unto all pleasing."  Yet why should we so live our lives?  What motivation is given to move us to live our lives in such a manner?  Certainly the very fact that our Lord has instructed us to so walk and to so live should be motivation enough.  Yet our Lord has also provided us with the greatest and most gracious motivation possible.  Even so, 2 Corinthians 5:14 opens with the declaration, “For the love of Christ constraineth us.”  Now, the word “constraineth” here conveys the idea of that which takes a hold of us with force and moves us with that force to act in a certain manner.  In this statement our Lord Jesus Christ”s own love for us is the very force that takes a hold of us and moves us to live as we ought to live. Even so, 1 John 4:19 proclaims, "We love him, because he first loved us.”  This is the believer's motivation – “For the love of Christ constraineth us.”  Then as 2 Corinthians 5:14-15 continues, it reveals three truths that give substance to this motivation.  Thus we find the truth concerning our need, the truth concerning Christ's provision, and the truth concerning our responsibility.

Our Need for Christ’s Love

Now, I did not say – Our right to Christ’s love.  Nor did I say – Our merit of Christ’s love.   We did not have any inherent right to Christ’s love, and we did not in any way merit (that is – earn or deserve) Christ’s love.  Sometimes love is given because it is earned, because he person loved is in some way worthy of that love. This is the case of our love toward the Lord our God and Savior.  “We love Him, because he first loved us.” (1 John 4:19)  He is worthy of our love.  He has earned our love.  However, this is not the case of Christ’s love toward us.  We are not worthy of His love.  We have not earned His love. He loved us while we were yet wicked, evil, rebellious sinners.  Yes, we have a need for Christ’s love – A DESPERATE NEED!

What then is our need for Christ’s love?  The closing portion of 2 Corinthians 5:14 gives answer, saying, “Because we thus judge, that if one died for all, then were all dead.”  Now, this verse is not speaking about physical matters.  Rather, it is speaking about spiritual matters.  It is not declaring that we all were physically dead at some time in the past.  Rather, it is declaring that we all were spiritually dead at some time in the past.  According to the teaching of God’s Word, physical death is to be defined as the separation of our living soul and spirit from our physical body.  Thus the physical body dies while the living soul and spirit moves on into the life to come.  Even so, according to the teaching of God’s Word, spiritual death is also to be defined as a type of separation.  It is to be defined as the separation of our spirit from the life of God and from any relationship with God.  To be spiritually dead is to be dead to God, to be “without God in the world.” (Ephesians 2:12)   Even so, 2 Corinthians 5:14 reveals that we all were thus spiritually dead.

Yet why were we in such a dreadful spiritual condition?  Ephesians 2:1 reveals the answer, saying “And you hath he quickened [made alive], who were dead [spiritually] in trespasses and sins.”  Our trespasses and sins against God had made us spiritually dead to God.  Our trespasses and sins against God had separated us from God.  Yea, in describing our behavior when we were “dead in trespasses and sins,” Ephesians2:2-3 continues, saying, “Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air [the devil], the spirit that now worketh in the children of disobedience: among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.”  We “were dead in trespasses and sins.”  We “walked according to the course of this world,” which God’s Holy Word describes in another passage as “this present evil world.” (Galatians 1:4)  We walked according to the rebellious ways of the devil, who is the first great rebel against God.  We were “the children of disobedience,” continually going astray from the Lord our God.  We were given over to the lusts of our sinful flesh, “fulfiling the desires of the flesh and of the mind,” which God’s Holy Word describes in another passage as being “only evil continually.” (Genesis 6:5)

Our spiritual understanding was darkened, and our hearts were blind to God and to His ways.  We were spiritually separate from God in every way.  Even so, the opening portion of Isaiah 53:6 declares, “All we like sheep have gone astray; we have turned every one to his own way.”  Every single one of us had rebelled against God. Every single one of us had rejected the will and ways of God and had chosen our own will and ways.  Every single one of us was spiritually dead to God in our own trespasses and sins.  Every single one of us stood guilty in the sight of God, worthy of all His judgment against our sin.  Even so, the closing line of Ephesians 2:3 proclaims that we “were by nature the children of wrath, even as others.”  In the sight of God, we were already condemned as guilt;, and the wrath of God's judgment was already abiding over us. (John 3:18, 36) Yea, we were already condemned to an eternity under the fierce wrath of Almighty God in the eternal fires of hell.  This was our desperate need of salvation.  This was our desperate need for Christ’s love.

The Provision of Christ’s Love

In returning to 2 Corinthians 5:14-15 we read, “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.”  Three times in these two verses we are told that Christ died for us sinners.  Yea, He died for us all.  He died for you as an individual sinner.  He died for me as an individual sinner.  This is Christ’s love for us.  Even so, 1 John 3:16 declares, “Hereby perceive we the love of God, because he laid down his life for us.”  He loved us, and willingly laid down His life for us.  God the Son set aside the glories of heaven and “made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” (Philippians 2:7-8)  He came to give His own life as a ransom for us sinners, for you and for me. (Matthew 20:28; 1 Timothy 2:6) He shed His own precious blood and sacrificed His own precious life in order to save us and cleanse us from our sins.  He was made a curse for us. (Galatians 3:13)  He bore our sins in His own body on the cross of Calvary. (1 Peter 2:24)  He was made “sin for us, who knew no sin, that we might be made the righteousness of God in him.” (2 Corinthians 5:21)  Yea, Isaiah 53:5-6 proclaims, "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.  All we like sheep have gone astray; we have turned every one to his own way; and the LORD [God the Father] hath laid on him the iniquity of us all.”  All of our iniquities were laid upon Him.  He was delivered over to death and to judgment for our offenses, for our sins, for our wickedness, for our evil imaginations, for our transgressions, for our ungodliness, for our rebellion against God. (Romans 4:25)  “While we were yet sinners, Christ died for us.” (Romans 5:8)  He suffered for our sins, the all-righteous, sinless Son of God for us unrighteous, wicked sinners. (1 Peter 3:18)  Indeed, He did so in order that He might save us from our sins and reconcile us unto God the Father. (Colossians 1:21)  He suffered and died in our place.  This is Christ’s love for us sinners.

Our Responsibility because of Christ’s Love

In 2 Corinthians 5:15 we read, “And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.” Christ’s love for us should motivate us and move us to live for Him.  Yea, Christ’s love for us should literally force us to live for Him and should literally bind us to stay faithfully living for Him.  My beloved brethren, our Lord and Savior Jesus Christ loved us and gave Himself as a sacrifice for us.  We should not henceforth live unto ourselves.  “I want to enjoy my life.  I want to have fun.  I know that God’s Word says that I should not do this thing, but I like doing it.  I know that God’s Word says that I should start doing this other thing, but I really don’t care to do it.  I want to live my life my way.”  Who is the focus of such statements as these?  I am.  Yet such ideas are no longer even to be in our thoughts. We are not henceforth to live unto ourselves.  We are now to live unto our Lord Jesus Christ, who loved us and gave Himself for us. (Galatians 2:20)  He died for us in order to save us from our sins and to provide us with newness of spiritual life. (Matthew 1:21; Romans 6:4)  We now have newness of life in Him.  Yet this newness of life is not our own.  It was purchased with His own shed blood and sacrificial death.  Yea, we ourselves are no longer our own; for we ourselves are purchased with His own shed blood and sacrificial death. (1 Corinthians 6:20)  Thus we are to live in this newness of life unto Him who died to provide us with this newness of life.  In all things we are now to say, “Not my will, but Thine be done.”  “For the love of Christ constraineth us.”  My beloved brethren, will you now live unto yourself, or unto Him who died for you?

Sunday 26 October 2014

Why God's Purpose for the Tribulation excludes the Church
by Thomas Ice
"And the LORD your God will inflict all these curses on your enemies and on those who hate you, who persecuted you. And you shall again obey the Lord, and observe all His commandments which I command you today." -Deuteronomy 30:7-8 God's purpose for the tribulation (i.e., the seven-year, 70th week of Daniel) revolves around His plan for Israel and does not include a earthly presence for the church. Why? Because God's plan for Israel is unfinished at this point in history. When the role of the church is completed she will be taken as a completed body to heaven in an instant-at the rapture. This will clear the way for a restoration and resumption of progress toward the completion of our Sovereign Lord's plans for His elect nation-Israel.
The Tribulation Focuses on Israel
The Bible teaches that the tribulation is a time of preparation for Israel's restoration and conversion (Deut. 4:29-30; Jer. 30:3-11; Zech. 12:10).1 While the church will experience tribulation in general during this present age (John 15:18-25; 16:33; 2 Tim. 3:10-13), she is never mentioned as participating in Israel's time of trouble, which includes the Great Tribulation, the Day of the Lord, and the Wrath of God. Gerald Stanton explains: The Tribulation does not deal with the Church at all, but with the purification of Israel. It is not the "time of the Church's trouble," but the "time of Jacob's trouble." The emphasis of the Tribulation is primarily Jewish. This fact is borne out by Old Testament Scriptures (Deut. 4: 30; Jer. 30: 7; Ezek. 20: 37; Dan. 12:1; Zech. 13:8-9), by the Olivet Discourse of Christ (Matt. 24:9-26), and by the book of Revelation itself (Rev. 7:4-8; 12:1-2; 17, etc.). It concerns "Daniel's people," the coming of "false Messiah," the preaching of the "gospel of the kingdom," flight on the "sabbath," the temple and the "holy place," the land of Judea, the city of Jerusalem, the twelve "tribes of the children of Israel," the "son of Moses," "signs" in the heavens, the "covenant" with the Beast, the "sanctuary," the "sacrifice and the oblation" of the temple ritual. These all speak of Israel and clearly demonstrate that the Tribulation is largely a time when God deals with His ancient people prior to their entrance into the promised kingdom. The many Old Testament prophecies yet to be fulfilled for Israel further indicate a future time when God will deal with this nation (Deut. 30:1-6; Jer. 30:8-10, etc.).2
The Church is Absent from the Tribulation
Not one Old Testament passage on the tribulation refers to the church (Deut. 4:29-30; Jer. 30:4-11; Dan. 8:24-27; 12:1-2), nor does the New Testament ever speak of the church in relation to the tribulation (Matt. 13:30, 39-42, 48-50; 24:15-31; 1 Thess. 1:9-10, 5:4-9; 2 Thess. 2:1-11; Rev. 4-18), except as present in heaven. Such silence speaks loudly and supports the pre-trib position, especially when combined with clear, explicit statements that promise her exemption from that time (Rom. 5:9; 1 Thess. 1:10; 5:9; Rev. 3:10). Note the clear promise to the church of Revelation 3:10: Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth. If pretribulationism is indeed the teaching of Scripture, then we would expect that passages dealing with the tribulation would consistently make no mention of the church. This is exactly what we find. However, Israel is mentioned often throughout these texts. Dr. Robert Gromacki has studied the New Testament book of Revelation, chapters 4-19, which gives the most detailed overview of the seven-year tribulation in all the Bible. He has shown the following: However, there is a strange silence of the term in chapters 4-19. That fact is especially noteworthy when you contrast that absence with its frequent presence in the first three chapters. One good reason for this phenomenon is the absence of the true church and true evangelical churches in the seven years preceding the Second Coming. The true believers of the church have gone into the presence of Christ in heaven before the onset of the events of the se ven year period. The church is not mentioned during the seal, trumpet, and bowl judgments because the church is not here during the outpouring of these judgments.3
Tribulation on a Christ-Rejecting World
Another purpose for the tribulation is that it is a time of God's wrath upon a Christ-rejecting world and a time of revenge for Gentile treatment of Israel. Moreover, it is evident that the Tribulation also concerns God's judgment upon Christ-rejecting Gentile nations. Babylon, which "made all nations drink of the wine of the wrath of her fornication" (Rev. 14:8), shall herself "be utterly burned with fire: for strong is the Lord God who judgeth her" (Rev. 18:8). The "cities of the nations" shall fall, after which Satan shall be bound "that he should deceive the nations no more, till the thousand years should be fulfilled" (Rev. 20:3). God's judgment falls likewise upon the individual wicked, the kings of the earth, the great, the rich, and the mighty, every bond man and every free man (Rev. 6:15-17). It falls upon all who blaspheme the name of God and repent not to give Him glory (Rev. 16:9). Wicked men, godless nations, suffering Israel--these may all be found in Revelation 6-18; but one looks in vain for the Church of Christ, which is His body, until he reaches the nineteenth chapter. There she is seen as the heavenly bride of Christ, and when He returns to earth to make His enemies His footstool, she is seen returning with Him (I Thess. 3: 13).4 Such a time of judgment does not require the church, who has not rejected Christ, to be present. With the church in heaven during the tribulation, it enables God's focus to be on Israel as His Divine instrument through which He acts. This program was predicted by the Lord before Joshua and Israel ever entered the Promised Land. Notice the predicted pattern: 1) then the LORD your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the LORD your God has scattered you. (Deut. 30:3) 2) And the LORD your God will bring you into the land which your fathers possessed, and you shall posses s it . . . (Deut. 30:5a) 3) And the LORD your God will inflict all these curses on your enemies and on those who hate you, who persecuted you. And you shall again obey the LORD, and observe all His commandments which I command you today. (Deut. 30:7-8) Zechariah speaks of the Lord's retribution upon the nations as a time when "the LORD will defend the inhabitants of Jerusalem . . . in that day that I will set about to destroy all the nations that come against Jerusalem." (Zech. 12:8-9) Once again the focus is upon Israel, in this case Jerusalem, not the church. The book of Revelation provides a graphic depiction of God's judgment upon an unbelieving world, often called "earth dwellers." As God prosecutes His judgment upon the "earth dwellers," John records periodic pauses by our Lord as He evaluates the response of mankind to His judgment before going onto the next phase. It is as if the Lord inflicts a series of judgments and then surveys the landscape to see if, like Ninevah in the days of Jonah, there is repentance so that He can suspend prosecution of the war. Un like Ninevah in the days of Jonah, the "earth dwellers" do not relent in the wake of "the wrath of the Lamb" (Rev. 6:16), so our Lord proceeds to the next phase of His battle. Every step of the way, the "earth dwellers" would "not repent of the works of their hands" (Rev. 9:20) Instead of worshipping Christ, "the earth and those who dwell in it . . . worship the first beast" (Rev. 13:12). Instead of repentance they "blasphemed God" (Rev. 16:21). Finally, "all the nations were deceived" (Rev. 18:23) resulting in the santanic notion that the armies of the world must march against Jerusalem-God's city-and Israel-His people. This results in the basis for the second coming of Christ, which is to resue Israel from the world's armies who are striking out at God by invading His people. Such a scenario does not demand or require the church and so she will not be there. We can see that the purpose of the tribulation revovles around God's plan for Israel, not the church.
Conclusion
Only pretribulationism is able to give full import to tribulation terms like "the time of Jacob's trouble" (Jer. 30:7), as a passage specifically stating that the tribulation is for Jacob (i.e., Israel). John Walvoord concludes, Never are tribulation saints given the special and perculiar promises given to the church in the present age. The nature of the church in contrast to Israel therefore becomes an argument supporting the pretribulation viewpoint.5 Since God's purpose for the tribulation is to restore Israel (Jer. 30:3, 10) and judge the Gentiles (Jer. 30:11), it is clear that this purpose does not include the church. This is one of the reasons why she will be taken to heaven before this time. The church's hope is a heavenly one, not participation in the culmination and restoration of God's plan for His earthly people-Israel. Maranatha! W
Endnotes
1 These arguments are adopted from John F. Walvoord, The Rapture Question, (Grand Rapids: Zondervan, 1976), pp. 270-71. 2 Gerald B. Stanton, Kept From The Hour: Biblical Evidence for the Pretribulational Return of Christ, 4th edition (Miami Springs, FL: Schoettle Publishing Company, 1991), pp. 35-36. 3 Robert Gromacki, "Where is 'The Church' in Revelation 4-19?" in Thomas Ice and Timothy Demy, editors When The Trumpet Sounds (Eugene, OR: Harvest House Publishers, 1995), p. 355. 4 Stanton, Ibid., p. 36. 5 Walvoord, Ibid., p. 65.
Return to Pre-Trib Index

Thursday 16 October 2014

THE NECESSITY OF ATONEMENT AND THE CONSISTENCY BETWEEN THAT AND FREE GRACE IN FORGIVENESS. By JONATHAN EDWARDS JR., D.D., PRESIDENT OF UNION COLLEGE. SERMON I. THE NECESSITY OF ATONEMENT. IN WHOM WE HAVE REDEMPTION THROUGH HIS BLOOD, THE FORGIVENESS OF SINS, ACCORDING TO THE RICHES OF HIS GRACE.--Ephesians 1:11. THE doctrine of the forgiveness of sins is a capital doctrine of the gospel, and is much insisted on by the writers of the New Testament; above all, by the author of this epistle. In our text he asserts that we are forgiven according to the riches of grace; not merely in the exercise of grace, as the very term forgiveness implies; but in the exercise of the riches of grace; importing that forgiveness is an act of the most free and abundant grace. Yet he also asserts that this gratuitous forgiveness is in consequence of a redemption by the blood of Christ. But how are these two parts of the proposition consistent? If we be, in the literal sense, forgiven in consequence of a redemption, we are forgiven on account of the price of redemption previously paid. How then can we he truly said to be forgiven; a word which implies the exercise of grace? and especially how can we be said to be forgiven according to the riches of grace? This is, at least, a seeming inconsistence. If our forgiveness be purchased, and the price of it be already paid, it seems to be a matter of debt, and not of grace. This difficulty hath occasioned some to reject the doctrine of Christ's redemption, satisfaction, or atonement. Others, who have not been driven to that extremity by this difficulty, yet have been exceedingly perplexed and embarrassed. Of these last, I freely confess myself to have been one. Having from my youth devoted myself to the study of theoretic and practical theology, this has to me been one of the gordian knots in that science. How far what shall now be offered towards a solution, ought to afford satisfaction, is submitted to the judgment of my candid auditors. Our text naturally suggests these three inquiries; Are sinners forgiven through the redemption or atonement of Jesus Christ only? What is the reason or ground of this mode of forgiveness? Is this mode of forgiveness consistent with grace, or according to the riches of grace? Let us consider these in their order. I. Are we forgiven through the redemption or atonement of Jesus Christ only? I say redemption or atonement, because, in my view, they mutually imply each other. That we are forgiven through the atonement of Christ, and can be forgiven in no other way, the Scriptures very clearly teach. For evidence as to the first of these particulars, I appeal to the following passages of Scripture, which are indeed but a few of the many which exhibit the same truth. First, our text itself: "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." Rom. 3: 24; "Being justified freely by his grace, through the redemption that is in Christ Jesus." Acts 20: 28; "To feed the church of God, which be hath purchased with his own blood." Heb. 9: 12; "By his own blood he entered in once into the holy place, having obtained eternal redemption for us." 1 Pet. 1: 18; "Forasmuch as ye know, that ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot." Ibid. chap. 2: 24; "Who his ownself bare our sins in his own body on the tree, that we, being dead to sin, should live unto righteousness: by whose stripes ye were healed." Is. 53: 4, 5, 6; "He hath borne our griefs, and carried our sorrows; he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. The Lord hath laid on him the iniquity of us all." Ibid. 10, 11, 12; "Yet it pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin, he shall see his seed,--he shall bear their iniquities,--and he bare the sins of many." The Scriptures also teach the absolute necessity of the atonement of Christ, and that we can obtain forgiveness and salvation through that only. The sacrifices appointed to be made by the ancient Israelites, seem evidently to point to Christ; and to show the necessity of the vicarious sacrifice of him, who is therefore said to be "our passover sacrificed for us;" and to have "given himself for us, an offering and a sacrifice to God, for a sweet-smelling savor;" and "now once in the end of the world to have appeared, to put away sin by the sacrifice of himself." 1 Cor. 5: 7. Eph. 5: 2. Heb. 9: 26. As the ancient Israelites could obtain pardon in no other way than by those sacrifices, this teaches us that we can obtain it only by the sacrifice of Christ. The positive declarations of the New Testament teach the same truth still more directly, as Luke 24: 25, 26; "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?" verse 46; "Thus it behoved Christ to suffer, and to rise from the dead the third day." Rom. 3: 25, 26; "Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness,--that he might be just, and the justifier of him which believeth in Jesus." It seems that God could not have been just in justifying the believer, had not Christ been made a propitiation. John 3: 14, 15; "As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up." Heb. 9: 22; "Without shedding of blood is no remission." 1 Cor. 3: 11; "Other foundation can no man lay, than that is laid, which is Jesus Christ." Acts 4: 12; "Neither is there salvation in any other: for there is no other name under heaven, given among men, whereby we must be saved." The necessity of the death and atonement of Christ sufficiently appears by the bare event of his death. If his death were not necessary, he died in vain. But we cannot suppose that either be or his Father would have consented to his death, had it not been absolutely necessary. Even a man of common wisdom and goodness, would not consent either to his own death or that of his son, but in a case of necessity, and in order to some important and valuable end. Much less can we suppose, that either Christ Jesus the Son would have consented to his own death, or that the infinitely wise and good Father would have consented to the death of his only begotten and dearly beloved Son, in whom his soul was well pleased, and who was full of grace and truth, the brightness of his own glory, and the express image of his person, the chiefest among ten thousand, and altogether lovely, if there had not been the most urgent necessity. Especially as this most excellent Son so earnestly prayed to the Father to except him from death, Matt. 20: 39; "0 my father, if it be possible, let this cup pass from me ! Nevertheless, not as I will, but as thou wilt." The Son himself hath told us, John 11 : 42, "That the Father heareth him always:" and therefore we may be sure, that if the condition of his pathetic petition had taken place, if it had been possible that the designs of God in the salvation of sinners should be accomplished without the death of Christ, Christ's prayer, in this instance, would have been an. swered, and he would have been exempted from death. And since he was not exempted, we have clear evidence that his death was a matter of absolute necessity. The necessity of the atonement of Christ is clearly taught also by the apostle, Gal. 2: 21; "If righteousness come by the law, then Christ is dead in vain." It is to no purpose to pretend that the law, in this passage, means the ceremonial law, because he tells us, chap. 3, 21, "That if there had been a law given, which could have given life, verily righteousness should have been by the law." But the moral law was a law which had been given; and since no law which had been given could give life, it follows, that forgiveness and life could not be by the moral law, any more than by the ceremonial, and that if they could, Christ is dead in vain. II. Our next inquiry is, what is the reason or ground of this mode of forgiveness? or why is an atonement necessary in order to the pardon of the sinner? I answer, it is necessary on the same ground, and for the same reasons, as punishment would have been necessary, if there had been no atonement made. The ground of both is the same. The question then comes to this: Why would it have been necessary, if no atonement had been made, that punishment should be inflicted on the transgressors of the divine law? This, I suppose, would have been necessary, to maintain the authority of the divine law. If that be not maintained, but the law fall into contempt, the contempt will fall equally on the legislator himself; his authority will be despised and his government weakened. And as the contempt shall increase, which may be expected to increase, in proportion to the neglect of executing the law, the divine government will approach nearer and nearer to a dissolution, till at length it will be totally annihilated. But when moral creatures are brought into existence, there must be a moral government. It cannot be reconciled with the wisdom and goodness of God, to make intelligent creatures and leave them at random without moral law and government. This is the dictate of reason from the nature of things. Besides the nature of things, we have in the present instance fact, to assist our reasoning. God hath in fact given a moral law and established a moral government over his intelligent creatures. So that we have clear proof, that inflnite wisdom and goodness judged it to be necessary to put intelligent creatures under moral law and government. But in order to a moral law, there must be a penalty; otherwise it would be mere advice, but no law. In order to support the authority and vigor of this law, the penalty must be inflicted on transgressors. If a penalty be denounced, indeed, but never inflicted, the law becomes no law, as really as if no penalty had been annexed to it. As well might no law have been made or published, as that a law be published, with an the most awful penalties, and these never be inflicted. Nay, in some respects it would be much better and more reconcilable with the divine perfections. It would be more consistent, and show that the legislator was not ignorant, either of his own want of power to carry a law into effect, or of the rights of his subjects, or of the boundaries between right and wrong. But to enact a law and not execute it, implies a weakness of some kind or other; either an error of judgment, or a consciousness of a depraved design in making the law, or a want of power to carry it into effect, or some other defect. Therefore such a proceeding as this is dishonorable and contemptible; and by it both the law and legislator not only appear in a contemptible light, but really are contemptible. Hence, to execute the threatening of the divine law, is necessary to preserve the dignity and authority of the law, and of the author of it, and to the very existence of the divine moral government. It is no impeachment of the divine power and wisdom to say, that it is impossible for God himself to uphold his moral government over intelligent creatures, when once his law hath fallen into contempt. He may indeed govern them by irresistible force, as he governs the material world; but he cannot govern them by law, by rewards and punishments. If God maintain the authority of his law, by the infliction of the penalty, it will appear that he acts consistently in the legislative and executive parts of his government. But if he were not to inflict the penalty, he would act, and appear to act, an inconsistent part; or to be inconsistent with himself. If the authority of the divine law be supported by the punishment of transgressors, it will most powerfully tend to restrain all intelligent creatures from sin. But if the authority of the law be not supported, it will rather encourage and invite to sin, than restrain from it. For these reasons, which are indeed all implied in supporting the dignity and authority of the divine law, it would have been necessary, had no atonement for sin been made, that the penalty of the law be inflicted on transgressors. If in this view of the matter it should be said, though for the reasons before mentioned it is necessary that the penalty of the law, in many instances, or in most instances, be inflicted, yet why is it necessary that it should be inflicted in every instance? Why could not the Deity, in a sovereign way, without any atonement, have forgiven at least some sinners? Why could not the authority of the law have been sufficiently supported, without the punishment of every individual transgressor? We find that such strictness is not necessary or even subservient to the public good, in human governments; and why is it necessary in the divine? To these inquiries I answer by other inquiries. Why, on the supposition of no atonement, would it have been necessary that the penalty of the law should be inflicted in any instance? Why could not the Deity, in a sovereign way, without any atonement, have pardoned all mankind? I presume it will be granted, for the reasons before assigned, that such a proceeding as this would be inconsistent with the dignity and authority of the divine law and government. And the same consequence, in a degree, follows from every instance of pardon in this mode. It is true the ends of human governments are tolerably answered, though in some instances the guilty are suffered to pass with impunity. But as imperfection attends all human affairs, so it attends human governments in this very particular, that there are reasons of state which require, or the public good requires, that gross criminals, in some instances, be dismissed with impunity, and without atonement. Thus, because the government of David was weak, and the sons of Zeruiah were too hard for him, Joab, a most atrocious murderer, could not, during the life of David, be brought to justice. In other instances, atrocious criminals are pardoned, in order to obtain information against others still more atrocious and dangerous to the community. In many instances the principals only, in certain high crimes, are punished; the rest being led away by artifice and misrepresentation, are not supposed to deserve punishment. And it is presumed that, in every instance wherein it is really for the good of the community to pardon a criminal, without proper satisfaction for his crime, it is because of either some weakness in the particular state of the government, under which the pardon is granted; or some imperfection in the laws of that state, not being adapted to the particular case; or some imperfection attending all human affairs. But as not any one of these is supposable in the divine government, there is no arguing conclusively, from pardons in human governments, to pardons in the divine. It may be added, that in every instance in human governments in which just laws are not strictly executed, the government is so far weakened, and the character of the rulers, either legislative or executive, suffers, either in point of ability or in point of integrity. If it be granted that the law is just, and condemns sin to no greater punishment than it deserves, and if God were to pardon it without atonement, it would seem, that he did not hate sin in every instance, nor treat it as being what it really is, infinitely vile. For these reasons, it appears that it would have been necessary-, provided no atonement had been made, that the penalty of the law should have been inflicted, even in every instance of disobedience: and for the same reasons doubtless was it necessary, that if any sinners were to he pardoned, they should be pardoned only in consequence of an adequate atonement. The atonement is the substitute for the punishment threatened in the law; and was designed to answer the same ends of supporting the authority of the law, the dignity of the divine moral government, and the consistency of the divine conduct in legislation and execution. By the atonement it appears that God is determined that his law shall be supported; that it shall not be despised or transgressed with impunity; and that it is an evil and a bitter thing to sin against God. The very idea of an atonement or satisfaction for sin, is something which, to the purposes of supporting the authority of the divine law, and the dignity and consistency of the divine government, is equivalent to the punishment of the sinner, according to the literal threatening of the law. That which answers these purposes being done, whatever it be, atonement is made, and the way is prepared for the dispensation of pardon. In any such case, God can be just and yet the justifier of the sinner. And that which is sufficient to answer these purposes has been done for us, according to the gospel plan, I presume none can deny, who believe that the eternal word was made flesh and dwelt among us, and that he, the only begotten and well beloved Son of God, John 1: 14, bare our sins in his own body on the tree, 1 Peter 2: 24, and gave himself a sacrifice to God for us, Eph. 5: 2. But perhaps some who may readily grant that what Christ hath done and suffered is undoubtedly sufficient to atone for the sins of his people, may also suppose, that if God had seen fit so to order it, we might have made a sufficient atonement for our own sins. Or whether they believe in the reality and sufficiency of the atonement of Christ or not, they may suppose that we might have atoned, or even now may atone, for our own sins. This hypothesis therefore demands our attention. If we could have atoned, by any means, for our own sins, it must have been either by our repentance and reformation, or by enduring a punishment, less in degree or duration, than that which is threatened in the law as the wages of sin. No other way for us to atone for our own sins appears to be conceivable. But if we attend to the subject, we shall find that we can make no proper atonement in either of these ways. 1. We could not make atonement for our sins by repentance and reformation. Repentance and reformation are a mere return to our duty, which we ought never to have forsaken or intermitted. Suppose a soldier deserts the service into which he is enlisted, and at the most critical period not only forsakes his general and the cause of his country, but joins the enemy and exerts himself to his utmost in his cause, and in direct opposition to that of his country; yet, after twelve months spent in this manner, he repents and returns to his duty and his former service : will this repentance and reformation atone for his desertion and rebellion? will his repentance and return, without punishment, support the authority of the law against desertion and rebellion, and deter others from the Eke conduct equally as the punishment of the delinquent according to law? It cannot be pretended. Such a treatment of the soldier would express no indignation or displeasure of the general at the conduct of the soldier; it would by no means convince the army or the world, that it was a most heinous crime to desert ind join the standard of the enemy. Just so in the case under consideration. The language of forgiving sinners barely on their repentance is) that he who sins shall repent; that the curse of the law is repentance; that he who repents shall suffer, and that he deserves, no further punishment. But this would be so far from an effectual tendency to discourage and restrain from sin, that it would greatly encourage to the commission and indulgence of it; as all that sinners would have to fear, on this supposition, would be not the wrath of God, nor any thing terrible, but the greatest blessing to which any man in this life can attain, repentance. If this were the condition of forgiving sinners, not only no measures would be taken to support the divine law, but none to vindicate the character of God himself, or to show that he acts a consistent part, and agreeably to his own law; or that he is a friend to virtue and an enemy to vice. On the other hand, he would rather appear as a friend to sin and vice, or indifferent concerning them. What would you think of a prince who should make a law against murder, and should threaten it with a punishment properly severe, yet should declare that none who should be guilty of that crime and should repent, should be punished? or if he did not positively declare this, yet should in fact suffer all murderers, who repented of their murders, to pass with impunity? Undoubtedly you would conclude that he was either a very weak or a very wicked prince; either that he was unable to protect his subjects, or that he had no real regard to their lives or safety, whether in their individual or collective capacity. 2. Neither could we make atonement by any sufferings short of the full punishment of sin. Because the very idea of atonement is something done, which, to the purpose of supporting the authority of the law, the dignity and consistency of divine government and conduct, is fully equivalent to the curse of the law, and on the round of which, the sinner may be saved from that curse. But no sufferings endured by the sinner himself, short of the curse of the law, can be to these purposes equivalent to that curse; any more than a less number or quantity can be equal to a greater. Indeed a less degree or duration of suffering endured by Christ the Son of God, may, on account of the infinite dignity and glory of his person, be an equivalent to the curse of the law endured by the sinner; as it would be a far more striking demonstration of a king's displeasure, to inflict, in an igmominious manner, on the body of his own son, forty stripes save one, than to punish some obscure subject with death. But when the person is the same, it is absurd to suppose that a less degree or duration of pain can be equal to a greater, or can equally strike terror into the minds of spectators, and make them fear and no more do any such wickedness. Deut. 13: 11. Besides; if a less degree or duration of punishment, inflicted on the sinner, would answer all the purposes of supporting the authority of the divine law, &c., equally as that punishment which is threatened in the law; it follows that the punishment which is threatened in the law is too great, is unjust, is cruel and oppressive; which cannot be as long as God is a just being. Thus it clearly appears, that we could never have atoned for our own sins. If therefore atonement be made at all, it must be made by some other person: and since, as we before argued, Christ the Son of God hath been appointed to this work-, we may be sure that it could be done by no other person of inferior dignity. It may be inquired of those who deny the necessity of the atonement of Christ, whether the mission, work, and death of Christ were at all necessary in order to the salvation of sinners. If they grant that they were necessary, as they exhibit the strongest motives to repentance, I ask further, could not God by any revelation or motives otherwise, whether externally or internally exhibited, lead sinners to repentance? We find he did in fact, without the mission, work, and death of Christ, lead the saints of the Old Testament to repentance. And doubtless in the same way, he might have produced the same effect, on men of modern times. Why then doth the Scripture say, "Other foundation can no man lay, than that is laid, which is Jesus Christ:" and, "neither is there salvation in any other?" If it be said that these texts are true, as God hath seen fit to adopt and establish this mode of salvation, it occurs at once, that then it may with equal truth be said, concerning those who were converted by the preaching of Paul, other foundation could no man lay, for their salvation, than the apostle Paul. In this sense, too, every event which ever takes place, is equally necessary as the mission and death of Christ: and it was in no other sense necessary, that Christ should be sent and die, than that a sparrow should fall, or not fall, to the ground. In short, to say that the mission and death of Christ were necessary, because God had made this constitution, is to resolve all into the sovereignty of God, and to confess that no reason of Christ's mission and death is assignable. Besides, if the mission, death, and resurrection of Christ, and the knowledge of them, he, by divine constitution, made necessary to the salvation of sinners, this will seem to be wholly inconsistent with the fundamental principle of the system of those who deny the atonement of Christ; I mean the principle, that it is not reconcilable with the perfections of God to refuse a pardon to any who repent. If bare repentance and reformation be the ground of pardon, doubtless all who repent, though ever so ignorant of Christ, his death and resurrection, and of the motives to repentance therein exhibited, are entitled to pardon; and if so, in what sense will the Socinians say, the mission and death of Christ are necessary to pardon? Not, surely, as purchasing salvation, for even those who are ignorant of them; this is abhorrent to their whole system. Not as exhibiting the strongest motives to repentance; because, in the case now supposed, these motives are perfectly unknown. And they will not say, it is impossible for any to repent who are ignorant of Christ. Again, how is it more consistent with the divine perfections to confine pardon and salvation to the narrow limits of those who know and are influenced by the motives to repentance, implied in the death and resurrection of Christ, than to the limits of those who repent and depend on the atonement of Christ? It may be further inquired of those gentlemen mentioned above, whether the pardon of the penitent be according to the divine law, or according to the gospel. If it be a constitution of the law, that every penitent be pardoned, what then is the gospel? And wherein does the grace of the latter, exceed that of the former? Besides, is it not strange to suppose that bare law knows any thing of repentance and of the promise of pardon on repentance? Surely such a law must be a very gracious law; and a very gracious law, and a very gracious gospel, seem to be very nearly one and the same thing. It has been commonly understood that the divine law is the rule of justice. If so, and it be a provision of the law that every penitent be acquitted from punishment; then surely there is no grace at all in the acquittal of the penitent, as the gentlemen, to whom I now refer, pretend there is none on the supposition of the satisfaction of Christ. Again, if the law secure impunity to all penitents, then all the terror or punishment which the law threatens, is either repentance itself, or that wise and wholesome discipline which is necessary to lead to repentance; these are the true and utmost curse of the law. But neither of these is any curse at all; they are at least among the greatest blessings which can be bestowed on those who need them. But if it be granted that the bare law of God does not secure pardon to the penitent, but admits of his punishment, it will follow that the punishment of the penitent would be nothing opposed to justice. Surely God hath not made an unjust law. It also follows, that to punish the penitent would be not at all inconsistent with the divine perfections; unless God hath made a law which cannot, in any instance, be executed consistently with his own perfections. And if the punishment of the penitent, provided no atonement had been made, would not be inconsistent with justice, or with the perfections of God, who will say, that the pardon of the penitent, on the sole footing of an atonement, is inconsistent with either? If neither strict justice, nor the divine law founded on justice, nor the divine perfections, without an atonement, secure pardon to all who repent, what will become of the boasted argument of the Socinians, against the atonement, that God will certainly pardon and save, and that it is absurd and impious to suppose, that he will not pardon and save all who repent? Are the Socinians themselves certain, that God will not do that which eternal justice, his own law, and his own perfections, allow him to do? The dilemma is this:--eternal justice either requires that every penitent be pardoned in consequence of his repentance merely, or it does not. If it do require this, it follows, that pardon is an act of justice and not of grace; therefore let the Socinians be forever silent on this head. It also follows, that repentance answers, satisfies, fulfils, the divine law, so that, in consequence of it, the law has no further demand on the sinner. It is therefore either the complete righteousness of the law, or the complete curse of the law; for cursed is every one that continueth not in all things written in the book of the law to do them. It also follows, that sin is no moral evil. Doubtless that which deserves no punishment, or token of the divine displeasure, is no moral evil. But the utmost that justice, on this hypothesis, requires of the sinner, is repentance, which is no token of the divine displeasure, but an inestimable blessing. It also follows, that as eternal justice is no other than the eternal law of God, grace and truth, life and immortality came and were brought to light by Moses, since the law came by him; that the law contains exceeding great and precious promises, which promises however, exceeding great and precious as they are, are no more than assurances, that we shall not be injured. It follows, in the last place, that justice and grace, law and gospel, are perfectly synonymous terms. Or if the other part of the dilemma be taken, that eternal justice does not require that every penitent be pardoned; who knows but that God may see fit to suffer justice, in some instances, to take place? who will say that the other divine perfections are utterly inconsistent with justice? or that wisdom, goodness, and justice cannot co-exist in the same character? or that the law of God is such that it cannot be executed in any instance, consistently with the divine character? These would be bold assertions indeed; let him who avows them, at the same time prove them. Indeed he must either prove these assertions, or own that justice requires the pardon of every penitent, and abide the consequences; or renounce the doctrine, that the divine perfections require that every penitent be pardoned, without an atonement. Return to EDWARDS ON ATONEMENT Index Page HOME | FINNEY LIFE | FINNEY WORKS | | TEXT INDEX | SUBJECT INDEX | GLOSSARY | BOOK STORE Copyright (c)1999, 2000. Gospel Truth Ministries

Sunday 12 October 2014

God’s Three Appointments for Man (Part 2)

By admin | Jun 14, 2011
Man’s Appointment With Judgment (Hebrews 9:27)
We now want to examine the second appointment that God has made for all mankind. Following death He has appointed a day of judgment for each of us. In Acts 17:31 we read that God “hath appointed a day, in which He will judge the world in righteousness by that man whom He hath ordained.” It will be a day of righteous judgment. In this world vice is not always punished and virtue does not always receive its reward. There are judges in this world who have been corrupted by money and power and the trust and confidence of the people have been shattered. However, His throne is established upon justice and righteousness. He has perfect knowledge and wisdom and His judgments will be unbiased and it will be final and irrevocable.
It will be a great day because everyone will be present. We read in II Corinthians 5:10 that “we must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad.” John tells us in Revelation 20:12-13 we read, “I saw the dead, small and great, stand before God…..And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.” Paul warned in Galatians 6:7-8, “be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.”
It will be a day of Confirmation. Every promise as well as every warning that is recorded in His Word will be confirmed by this day of final judgment. Those who did not think it was necessary to heed the warning Christ gave when He said, in Luke 13:3, “except ye repent ye shall all likewise perish, or the admonition that He gave to Nicodemus in John 3:7, “Ye must be born again…” will, too late, recognize that His divine imperatives are not optional.
There will be those who will come up short in that day who rejected His will for them to be sanctified wholly and refused to heed the call to a total abandonment of their life to Christ. Life in the Spirit is strangely paradoxical. According as we suffer we will reign, as we humble ourselves we are exalted and only as we die we begin to live. Jesus taught this truth in John 12:24-25 when He said, “Except a grain of wheat fall into the ground and die, it abideth alone…He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.” When we read Luke 14: 25-35, He teaches the requirements of a disciple is one who bears his own cross and dies to all rights to himself. Dietrich Bonhoffer states in his book entitled The Cost of Discipleship that when Christ calls a man He bids him come and die.
The church member who learned how to be religious without being a true Christian will come up wanting in that hour. Jesus warned in Matthew 7: 22-23 that, “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 I will profess unto them, I never knew you: depart from me, ye that work iniquity.” In that day we will need something more than church membership, good deeds, water baptism, or catechism if we expect to hear His pronouncement of approval on our lives. We will need our spiritual birth certificate and spiritual baptismal certificate in order to hear the words “well done thou good and faithful servant, enter thou into the joys of thy Lord.” (Matt. 25:23)
It will be a day of Revelation. The final verse in the book of Ecclesiastes says, “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” When we read the words, ’secret thing’ we are made to realize that nothing is hid from His all-seeing eye. We are told in I Samuel 16:7 “The Lord seeth not as man seeth…the Lord looketh on the heart.” Here we are unable to see the motives behind man’s actions but God does. In that day our motives will be as manifest as our actions. One’s own conscience will rise up to condemn him in that day. What a revelation that will be for the whole world to see!
We pride ourselves in this age of advance technology of being able to capture and store all kind of data. God has the ability to re-play man’s whole life and every word that he has uttered while on this earth and it will be played back at the judgment. Jesus tells us in Matthew 12:36 that “every idle word that man shall speak, they shall give an account thereof in the day of judgment.” That being true, it behooves each of us to weigh our words very carefully.
It will be a day of Separation. In Matthew 25:33 and 25:41 Jesus tells us that He will separate us “as a shepherd divideth his sheep from the goats: He shall set the sheep on his right hand, but the goats on the left.” He said that those on the right hand will go to their everlasting bliss but those on the left He will say, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.”
Jesus further reveals that there is a great gulf that is fixed between the two. He illustrated this truth in the story of the rich man and Lazarus in Luke 16. In that day all those who have rejected the blood of Christ will suffer irreparable loss. Mothers will be eternally separated from her children, husbands from their wives, siblings will depart from each other never again to be re-united. Those who are lost will never again hear a baby’s laughter, or sense a mother’s love, or feel the tender touch of a mate. They will have forever forfeited the love, mercy and grace of God. They will have received their last call, sensed their last conviction, and will have forever thwarted their last hope of conversion.
However, for those who have opened their hearts to be His dwelling place in this world He will welcome into the blissful habitation of heaven in the next world. They will enter into the place that He went to prepare for all those who love Him. They will enter a land that is fairer than day and the joy of the Lord will be their portion. “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away…..And they shall see His face; and His name shall be in their foreheads.” Revelation 21:4–22:4
In the final appointment that will follow in the next article I will share with all who want to escape the wrath of God and how to obtain salvation by our Lord Jesus Christ. The previous appointments with death and judgment are inevitable but the last appointment to obtain salvation requires our cooperation

Saturday 11 October 2014

Pestilence Ebola Bible prophecy, Christ the Way & the Cure.




The ever increasing spead and danger of Ebola virus only help to confirm BIBLE PROPHECY AND THE NEED FOR MAN TO DRAW NEAR TO CHRIST THROUGH REPENTANCE AND FAITH!
 
PSALMS 91 The Spirit of God Speaking Through King David
 
1He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.
2I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.
3Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.
4He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.
5Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day;
6Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.
7A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.
8Only with thine eyes shalt thou behold and see the reward of the wicked.
9Because thou hast made the LORD, which is my refuge, even the most High, thy habitation;
10There shall no evil befall thee, neither shall any plague come nigh thy dwelling.
11For he shall give his angels charge over thee, to keep thee in all thy ways.
12They shall bear thee up in their hands, lest thou dash thy foot against a stone.
13Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.
14Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.
15He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him.
16With long life will I satisfy him, and shew him my salvation



Luke 21 From veres 5 reads:

5And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, 6As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.
 
7And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? 8And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them. 9But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by.


10Then said he unto them, Nation shall rise against nation, and kingdom against kingdom: 11And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven.
12But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. 13And it shall turn to you for a testimony. 14Settle it therefore in your hearts, not to meditate before what ye shall answer: 15For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.
 
  16And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. 17And ye shall be hated of all men for my name's sake. 18But there shall not an hair of your head perish. 19In your patience possess ye your souls.

20And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 21Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. 22For these be the days of vengeance, that all things which are written may be fulfilled. 23But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 24And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

25And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27And then shall they see the Son of man coming in a cloud with power and great glory. 28And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

The lesson of the Fig Tree

 
In this chapter as with Matthew 24-25 the disciple ask Christ about when the destruction of the Jewish  temple would take place and Christ explained to them the signs which to look for and also of his return to the earth. Has with a lot of Christ's teaching's he cover's both present and future events. We know by history approximately when the destruction of the temple took place 70AD under the Romans. The nation of Israel have now gathered again  1948, But has a cooperate body they have yet to receive Christ has their Messiah or be fill with the Spirit. Ezekiel 36,37, Deuteronomy 30, Jer 30:11-24, Romans 9,10,11,Zec12,13,14
 
 
The earth pangs which this present world is going through including Ebola is a direct result of SIN and rejection of the Gospel. Ebola is just one of many plagues and diseases man kind has been afflicted with. Black plague, Spanish flu 1918+,Small pox, Aids,

The lesson of the Fig Tree

32Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35Heaven and earth shall pass away, but my words shall not pass away.


Be Ready at Any Hour

36But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 37But as the days of Noe were, so shall also the coming of the Son of man be. 38For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40Then shall two be in the field; the one shall be taken, and the other left. 41Two women shall be grinding at the mill; the one shall be taken, and the other left.
42Watch therefore: for ye know not what hour your Lord doth come. 43But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.
45Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46Blessed is that servant, whom his lord when he cometh shall find so doing. 47Verily I say unto you, That he shall make him ruler over all his goods. 48But and if that evil servant shall say in his heart, My lord delayeth his coming; 49And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth
 
 None of the things mention in Gospel of  luke 21 or Matthew 24 happened before the fall of Man kind. For you saints who understand your bible, you will be aware that some of the things written are related to the tribulation period. But some of these events can also be related to time leading up to the first resurrection and Pre tribulation period. Man lived at peace with nature and his environment no unemployment, no wars, Tornados, Floods, famines, Hurricanes or crime. As time went on and Adam the first man disobeyed God, Death, earth quakes, famine, floods, poverty, fearful sights and of course Pestilence started to over take man .
 
The bad news is in the world it is set to get a lot worse.  The Good NEWS there is protection Deliverance and HOPE in JESUS. Christ has spoken we when we see these things we should look up for our redemption drawth near.Theses Are all signs to the believer in Christ to strengthen our faith and help us to draw near to Christ through a sanctified life. In the world you will have tribulation but he me(Christ) you will have peace.

If you are NOT SAVED, believe the Gospel and be Baptised: Romans 10:8-15, 8But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11For the scripture saith, Whosoever believeth on him shall not be ashamed. 12For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13For whosoever shall call upon the name of the Lord shall be saved.

14How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things. (Glad tidings Jesus died and is risen and is able the saved to the upmost)
 
In Christ there in grace for today and great Hope for tomorrow, nothing can STOP HIS VICTORY he is like a run away train or locomotive that can't be stopped. Daniel saw him has a stone which filled the whole earth. Jesus declares ''my Father is greater than All,''  this incudes Isis or Ebola: St John10:27-30, My sheep hear my voice, and I know them, and they follow me: 28And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29My Father, which gave them me, is greater than all; and no man (or no virus)is able to pluck them out of my Father's hand. 30I and my Father are one.

ST JOHN 14:1-3, NOT TO BE TROUBLED BELIEVERS IN CHRIST

1Let not your heart be troubled: ye believe in God, believe also in me. 2In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. Comfort, reassurance, and shield of divine protection in Christ.

Words to Believers in Christ:

Tess 5 1-11, But of the times and the seasons, brethren, ye have no need that I write unto you. 2For yourselves now perfectly that the day of the Lord so cometh as a thief in the night. 3For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4But ye, brethren, are not in darkness, that that day should overtake you as a thief. 5Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 6Therefore let us not sleep, as do others; but let us watch and be sober. 7For they that sleep sleep in the night; and they that be drunken are drunken in the night. 8But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. 9For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 10Who died for us, that, whether we wake or sleep, we should live together with him. 11Wherefore comfort yourselves together, and edify one another, even as also ye do.

Mark 13

33Take ye heed, watch and pray: for ye know not when the time is. 34For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: 36Lest coming suddenly he find you sleeping. 37And what I say unto you I say unto all, Watch

HE THAT HAVE AN HEAR LET HIM HEAR GOD BLESS!