Posted, December 14, 1999
| The Biblical Examiner An Examination of Biblical Precepts Involved in Issues at Hand |
Cancer, Root Canals, Mercury fillings,
Blood Pressure, &c.
Oh, No, Not Again! (GMI)
ANGER AND HOSTILITY
JUDICIAL BLINDNESS
Divine Sovereignty
& Man's Free Will
Required Peace
Persecution
UNITY IN CHRIST
A Gift?
Pokemon
and the dangers of role-playing games
Editor's note, Parents Beware
The following is what appears in the hard copy of The Biblical Examiner.
Heart Attack
I had a heart attack last October 25. It had been coming
on for some time, and I was suspicious of what was going on. I
took a shower, and went to bed Monday evening, about 9:00. The
"pressure" went down my left arm, and I told my wife
to take me right then to the hospital.
I got there at about 9:30, and they gave me nitroglycerin and
a lot of blood thinner. The doctor on duty wanted to give me a
"clot buster," but I asked them to wait until some of
my men got there to pray with me. While waiting, the heart doctor
on duty came in. I told him of my eye surgery (laser for a seeping
capillary behind the left retina, 1992). So he decided to thin
the blood, keep the nitroglycerin and see if we could wait until
the next morning to do the balloon, rather than take a chance
on making the capillary bleed again. They kept me flat on my back,
even moving me on the sheet, and moved me to another hospital.
The next morning they scheduled me first for the angioplasty,
8:00. They placed a "stent" in where the blockage was,
made me lay still for another 9 hours, and sent me home with the
only instruction being not to lift over 5 lbs. for a week. I'm
sure there will be more as I go along. The Lord has provided the
funds for "chelation," which I started a short time
ago.
Moreover
My wife (a perfect pastor's wife, and this also, no doubt, can
be attributed to the "stress") has been diagnosed with
cancer. The tumor is so large that they said they had to do chemotherapy
before they could do surgery. She is dead set against any "slash
and burn" treatment, and we are looking into many other options
(she has already started on some things see http://am2treatment.com).
All of these things happened within a week or so, and they will
leave us with two maximum insurance co-pay deductibles,
several thousands of dollars. I believe I must spend as much time
with her as she needs. She is seeking healing through the Lord
using natural means. I had a set back the evening we were told
the seriousness of her situation, 11/15. They did another angioplasty
that evening, but everything appeared OK.
Options
So here I am. I will need to cut back on the stress, obviously.
This being a "one-man" operation of a very small church
(from typing to printing), this one man must cut back. After some
investigation, I found we can place the Examiner on news print
for very few dollars more than what it now costs for paper alone
to run it on the offset press. Whereas it takes me about 5 days
to print the Examiner plus another long day to put it together
for mailing, I can e mail the Examiner file to the printer, and
he will deliver it back to me just a few miles South of us. (The
press is several miles away, but the owner commutes from Crawfordsville.)
It will still take a day to get it in the mail, but on this news
print, it will not be near as time consuming. With the ease of
news print, we may be able to get back to mailing once a month,
depending on the funds than may come in, and the time I have to
lay the material out for the printer. (I e mail a "PDF"
file to him.) I realize the quality is not nearly as good, but
it is a way we can continue with this ministry. LET US KNOW WHAT
YOU THINK. I was going to say, NO MORE HARD COPIES OF
THE EXAMINER, but I believe this will work.
Thanks to you who have supported this ministry. I pray that the
Lord will confirm in your heart that his funds were well spent.
Daniel 4:26 ... the heavens do rule. 34... and I blessed the most
High, and I praised and honoured him that liveth for ever, whose
dominion is an everlasting dominion, and his kingdom is from generation
to generation: 35 And all the inhabitants of the earth are reputed
as nothing: and he doeth according to his will in the army of
heaven, and among the inhabitants of the earth: and none can stay
his hand, or say unto him, What doest thou?
And I praise the Lord that he sees fit to do it a little longer
with my wife and I. (See
update)
One Mord Point
I returned the manuscript for The Death of Victory to the publisher with all the corrections in it. It is now in their hands, so keep an eye on the web site for when it is released.
I would urge you to check www.icanbehealthy.com
Dr. Darbro has been working with us, and my blood pressure is down to 104/60, without medication. Also, for the first time in 15 years, my wife has her blood pressure under control without medication.
It also seems that my wife's problem (cancer) was brought on by root canals and mercury fillings in her teeth. We will get more information on this wed site as we get the documentation.
(A writer's total world-view cannot be assumed from one article,
so please check these past TBE articles: "God Appoints Wicked
Rulers" [5/98], "What is Government" [8/98], "To
Obey or Not to Obey" [12/96], "Justice Corrupted"
[10/93], "Separation of Church and State" [4/91], "War
Against the Family, The Strengthened State" [3/96]. Hard
copies available, but all of these are posted on our web site:
see "Topics" under "Government." Also see
our booklet, "Church, Inc.")
I assumed that the last article I did on Greater Ministries International
(which is now in bankruptcy) would be the last word I would need
to say on the subject. And I am sure some readers had hoped for
the same thing, particularly those who supported and invested
in GMI. However, though it was planed to be my last mention, I
feel the following is needed. I realize that those who have experienced
the legal system will, no doubt, find the following hard to believe,
but I offer it for what it is worth.
A short time ago, I received a phone call Tom Krebs. He is involved
in litigation against Greater Ministries International, trying
to hold GMI financial accountable to some of the investors. He
has been in private practice since the 80s, after having worked
with various civil agencies dealing with diverse scams. He contacted
me because of the Scriptural material posted on the web site.
He said he could not speak with his parish priest, for the priest
would not at all understand the situation.
Of the great many scam cases he has been involved in over the
past 30 or so years, he said this particular case has been the
most distressing. He has had access to materials removed from
GMI's offices, and he said the letters from "investors"
to GMI pleading for help are heart wrenching, and have affected
him more than any case in which he has ever been involved. (Again,
I realize that most who have dealt with lawyers find it hard to
believe they have a "heart.") He spoke of several letters
that had been in GMI's files, and of other individual situations
with GMI not recorded on paper.
One of many letters found in GMI's file was from an "investor"
who told of mortgaging his house, maxing out his credit cards
and all his credit limits, and was now facing serious problems
when GMI failed to make the "promised" returned "gifts"
(which obviously the man had planned to use to pay his debts).
The letter was pleading with GMI to help him with the overwhelming
debt, for he was about to lose everything. What was so distressing
to Mr. Krebs was GMI's notation at the bottom of the letter: "Mark
this man out of the program!!! " And YES, the "smiley
face" was at the end of the notation on the letter. Mr. Krebs
said that after having read the many letters found in GMI's files
and having viewed many videos of GMI's "board" meetings
(they taped everything), the notation at the bottom of that letter
was typical of GMI's attitude toward those who "invested"
in the program. Mr. Krebs said that he just needed someone to
talk with because this case was having quite distressing and depressing
affects upon him.
The gist of the call was this: After reviewing letters, videos
and assorted evidence and identities of both GMI's promoters and
the gifters, there were two points that stood out to him. First,
the officers of GMI had a veryblack history -- their past involvements
in scams were public record, readily available to anyone who wanted
to check it out. Second, the vast majority of GMI's "investors"
were Bible-believing Christians with the best of motives, e.g.,
support the Lord's work in various ways - the local church, missions
(both home and foreign), Christian Schools, &c. The "investors"
were primarily people who should have seen past the glitter of
the public statements, and stayed away from men and offers that
were so clearly beyond reality.
The question he posed to me was the same question I posed to my
pastor when the Lord stared dealing with me about salvation: "How
could so many good professed Christian people with the right motives
be so wrong when the facts are so obvious?" (I offered some
answers in an article earlier this year, "Lessons from Greater
Ministries," so I will not replow that ground. The three
GMI articles are posted on our web site.)
He followed up his phone call with the following e-mail (those
interested in trying to recover funds they lost to GMI can contact
him, tkrebs@ritchie-rediker.com):
Dear Pastor Need:
I want to thank you for taking the time to speak with me yesterday. Having spent so much time talking to investors in Greater Ministries' "Faithless Promise Plan" , it was a relief to speak with you and I do appreciate your having done so. I will forward to you the materials I promised to send to you, its just that I am being inundated with telephone calls about Greater and hardly have time to visit with my family.
As I told you yesterday, I admit to some surprise over some of the open hostility evidenced by the Greater victims towards our government. I just don't understand how good Christian people have come to regard their country with fear and, in some cases, loathing. I've got to tell you, that attitude offends me. Where will they go if they hate the United States so much? China? Cuba? Maybe New Zealand. I am a United States Marine, privileged to serve my country, which I happen to think is the best in the world. Can I be so wrong - I think not! The problem I have with some of the fear and loathing I have observed manifested by some of Greaters' investors is that I thought them to be Christians, one of whose fundamental beliefs is to love your neighbor as your self. Don't these people realize that the government is composed of people. People who are their neighbors. To be sure some are bad, not good, but that is true of any group of people. If I am convinced that something is wrong, I'll do all that I can to correct it. Isn't that what we are supposed to do?Virtually every person involved in our effort to protect the interests of the investors in Greater Ministries Faith Promise Plan has read your materials about Greater. Joe Borg (Director of the Alabama Securities Commission), Mike Quinn (lead lawyer for the Ohio Division of Securities on the GM matter), Mike Byrne (lead lawyer for the Pa. Securities Commission handling the GM matter) Bill Smith (the first investor to complain to the Alabama Securities Commission) and myself all read and passed around your tome on Greater. All of us also know that as a result of the publication of those materials, you were vilified and subjected to much criticism, most of which was sponsored, if not conducted by Greater Ministries and its affiliates. We know too that some of the readers of your work decided not to invest in Greater after reading your work. You may never come to know all those who benefitted from your writings. So, because they might not say it; I will: THANK YOU FOR YOUR COURAGE! Tom Krebs. (a member of the firm of Ritchie & Rediker, LLC in Birmingham, AL. He was formerly the Director of the Alabama Securities Commission and a past president of the North American Securities Administrators Association.)
I will not go into the "gas money" GMI paid to its
deacons, or elders, other than to say that it represented many
hundreds of millions of dollars of income for GMI. (This information
can be found at the Tampa Tribune site, linked through our site.)
I will, however, address some things presented by Mr. Krebs.
I will readily admit that civil government's actions at Ruby Ridge,
Waco and maybe even Oklahoma City (and other actions that continually
come to light, e.g., "The O'Reilly Factor," &c.)
have done a great deal to cast legitimate suspicions upon the
motives of many in civil authority -- civil government has seemingly
speared little expense to bring "fear and, in some cases,
loathing" upon itself. It seems to this pastor that there
are those in civil government who want to ferment a "revolt,"
so they can increase their power over those under their authority,
an idea covered in previous mailings.
Furthermore, it seems that "justice" is available to
those with enough money to purchase it, or with the right connections
in high places. There is more than sufficient evidence to show
that there are those in CIVIL authority who lie, cheat, steal
and murder the innocent with no conscience. However, from my limited
experience, there are those in CHURCH government with the same
lack of conscience. Civil government, as are all governments,
e.g., family, occupation, religious, is made up of fallen people,
decedents of Adam. That human nature can be described as "self-esteem,"
esteeming self above all things and people. Human nature, if not
controlled by the Spirit, will not seek to glorify God. The purpose
of civil government is to prevent the fallen human nature from
getting out of hand - that is, protect fallen people from fallen
people. (Gen. 8:21-9:6. However, the theme of this present examination
is not Romans 13. For a thorough treatment of Romans 13, I have
a serious study in this area, "Where is the Line Drawn?")
"Christian" society is in sad condition when professed
Christians blame civil government for them not being able to get
the promised return. The "investors" should be blaming
those who formulated the plan, those who promoted it and persuaded
others to get involved, and even themselves for allowing themselves
to be snared by the clearly unscriptural promise of something
for nothing (especially when there was no documentation for the
fantastic claims). Admittedly, GMI would, in my opinion, have
soon fallen of its own weight even if the civil government had
not stepped in, so there may have been no need for government
interference. But how long should I allow my neighbors to be robbed
before I step in? Should I step in as soon as possible to put
a stop to it, or just let it continue until the thieves get all
they can get, and quit? How long should fraud be permitted before
it must be stopped? In GMI's case, let it continue long enough
until I get my share of the loot.
Following are two efforts to address points raised by Mr. Krebs.
The first - Anger and Hostility - will address the anger and hostility
expressed by people toward civil government, and the second -
Judicial Blindness - will address "How could so many good
professed Christian people with the right motives be so wrong
when the facts are so obvious?"
ANGER AND HOSTILITY
As I told you yesterday, I admit to some surprise over some of
the open hostility evidenced by the Greater victims towards our
government. I just don't understand how good Christian people
have come to regard their country with fear and, in some cases,
loathing.
The following seems to describe the mentality described by Mr.
Krebs. It is "King Agrippa's Speech To the Nationalists"
as recorded by Josephus. I encountered this speech while researching
for, editing and completing my book on Romans 13 (I added vv.
6, 7 to it). This speech was given to the Jews of Agrippa's day,
which was before the Jewish revolt and the resulting war of 66-70
AD. I found this speech extremely interesting and applicable,
so I reproduce it here for your edification.1
[BTW, "Romans 13, Where is the Line Drawn" is now ready
if you would like a copy. Not counting the index, it contains
over 70, 8½ x 11 spiral bound pages. "Who is Israel/The
Conversion of Israel" is also ready. It contains over 90,
8½ x 11 spiral bound pages, plus 6 double column pages
of index. The "Who is Israel" section was motivated
by the "Identity" movement's claim that the Anglo-Saxon
race makes up the "lost tribes" of Israel. "The
Conversion of Israel" portion deals with Ez. 39:22-29, Zech.
12:9-14 and Rom. 11:11-31. The book deals throughly, from the
word of God, with the modern idea that there is still a literal
race of fleshly "Israelites" to be regathered and converted.
Both books, "Romans 13..." and "Who is Israel...,"
are in a continual state of editing for correct gamer and punctuation.
Neither have yet had the hours invested for serious proofing.
They are laser copies at this point.]
King Agrippa's speech was an effort to dissuade the Jews from
revolting against Rome, the nation to whom they were captive.
The speech sounds like one that might be given today to dissuade
Nationalists who are intent on revolting against any oppressive
civil power. Though a pagan, Agrippa's charge against the Nationalists
was in accord with God's word. In fact, reading his speech, one
would almost think he was a Bible believing, hell-fire and damnation
preacher--his speech to the Nationalists was more Scriptural than
95% of all messages going out from "God's men" today.
The vast majority of today's "Christian pastors" refuse
to admit what King Agrippa told the Nationalists--that is, their
problem was not with Rome, but their problem was with their God.
(The Nationalists of Agrippa's day easily parallel with those
who blame corruption in civil government for all of our current
ills in society.)
Accordingly, man's problem, as typifies by Mr. Kreb's comments
above, is not with oppressors and corruption in high places; man's
problem is his war against God and his law. Thus man's problem
with what is at times justly charged as being an oppressive civil
government will not be solved until his problem with God and his
word is solved through genuine repentance and conversion through
faith in Christ our Lord.
Agrippa was no "dummy." He had his finger on the pulse
of the Jewish nation, and was very familiar with Israelite history.
Wasting no words, he clearly identified the problem--he told the
Nationalists Jews that their present problems resulted from their
failure to stand against the small things when they had the freedom
and power to do so. (The NRA is running a short commercial, documenting
the removal and destruction of all firearms from the English and
Australian civilians. They interviewed several people who said
that because they did not stand against their disarming when they
had the chance, they are unable to do so now. They warned Americans
to stand now, for they will not be able to after the guns are
gone.)
The result of their failure was their present bondage to Rome.
Now, Agrippa argued, it is foolish to try to do what they refused
to do when they had the chance. But the Nationalist's mind was
made up, and they rejected Agrippa's warning. They chose instead
to continue their war against God's law-word, and were total inhalated
at the hands God's army, pagan Rome.
For those who have a copy of Josephus, you can find this speech
in Wars, Book 2, Chap. 16, Sect. 4, 5. For those who do not have
a copy, you need to get one. (It is also on Ages Software, "The
Master Christian Library" and the "Reformation History
Library." See www.ageslibrary.com, or call 1 800 297 4307.)
We will introduce Agrippa's speech with the translator's footnote
for Sect. 4, concerning the authenticity of Josephus' account
of the speech:
* In this speech of king Agrippa we have an authentic account
of the extent and strength of the Roman empire when the Jewish
war began. And this speech, with other circumstances in Josephus,
demonstrates how wise and how great a person Agrippa was, and
why Josephus elsewhere calls him ..., a most wonderful, or admirable
man, Centr. Ap. I, 9. He is the same Agrippa who said to Paul,
"Almost thou persuadest me to be a Christian," Acts
xxvi, 28; and of whom St. Paul said, "He was expert in all
the customs and questions of the Jews," v 3. See another
imitation of the limits of the same Roman empire, Of the War,
b. iii, ch. v, sect. 7. But what seems to me very remarkable here
is this, that when Josephus, in imitation of the Greeks and Romans,
for whose use he wrote his Antiquities, did himself frequently
compose the speeches which he put into their mouths, they appear,
by the politeness of their composition, and their flights of oratory,
to be not the real speeches of the persons concerned, who usually
were no orators, but of his own elegant composition. The speech
before us is of another nature, full of undeniable facts, and
composed in a plain and unartful, but moving way, so it appears
to be king Agrippa's own speech, and to have been given Josephus
by Agrippa himself, with whom Josephus had the greatest friendship.
Nor may we omit Agrippa's constant doctrine here that this Roman
empire was raised and supported by Divine Providence; and that
therefore it was in vain for the Jews, or any others, to think
of destroying it. Nor may we neglect to take notice of Agrippa's
solemn appeal to the angels, here used; the like appeals to which
we have in St. Paul, I Tim. v, 22, and by the apostles in general,
in the form of the ordination of bishops, Constitut. Apost. viii,
4.
Comments
First, this was the Agrippa before whom Paul stood and witnessed
the Christian faith.
Second, Agrippa was an expert in all the customs and questions
of the Jews, which Paul readily confessed.
Third, Agrippa contended that Rome, who oppressed the Jews, was
raised up by God because the Jews rebelled against God. Therefore,
said Agrippa, to resist Rome, who was God's minister of justice
against Israel's rebellion against himself, was futile--in fact,
it was resistance against God himself.
The following speech by Agrippa shows that he was a very wise
man, and certainly had his finger on the situation. Josephus has
it as one long paragraph. We have broken it up with comments about
the more obvious points. The "thinking person" will
easily find many more points, and will wonder why I did not mention
them; he will also easily place the proper Scripture references
with many points.
Agrippa's speech
4. * "Had I perceived that you were all zealously disposed
to go to war with the Romans, and that the purer and more sincere
part of the people did not propose to live in peace, I had not
come out to you, nor been so bold as to give you counsel; for
all discourses that tend to persuade men to do what they ought
to do is superfluous, when the hearers are agreed to do the contrary.
But because some are earnest to go to war because they are young,
and without experience of the miseries it brings; and because
some are for it, out of an unreasonable expectation of regaining
their liberty, and because others hope to get by it, and are therefore
earnestly bent upon it; that in the confusion of your affairs
they may gain what belongs to those that are too weak to resist
them, I have thought proper to get you all together, and to say
to you what I think to be for your advantage; that so the former
may grow wiser, and change their minds, and that the best men
may come to no harm by the ill conduct of some others. And let
not any one be tumultuous against me, in case what they hear me
say do not please them; for as to those that admit of no cure,
but are resolved upon a revolt, it will still be in their power
to retain the same sentiments after my exhortation is over; but
still my discourse will fall to the ground, even with relation
to those that have a mind to hear me, unless you will all keep
silence. I am well aware that many make a tragical exclamation
concerning the injuries that have been offered you by your procurators
("an official of ancient Rome who managed the financial affairs
of a province or acted as governor of a lessor province,"
e.g., tax collector,ed.), and concerning the glorious advantages
of liberty; but before I begin the inquiry, who you are that must
go to war, and who they are against whom you must fight,--I shall
first separate those presences that are by some connected together;
for if you aim at avenging yourselves on those that have done
you injury, why do you pretend this to be a war for recovering
your liberty? but if you think all servitude intolerable, to what
purpose serve your complaints against your particular governors?
for if they treated you with moderation, it would still be equally
an unworthy thing to be in servitude. Consider now the several
cases that may be supposed, how little occasion there is for your
going to war. Your first occasion is, the accusations you have
to make against your procurators: now here you ought to be submissive
to those in authority, and not give them any provocation: but
when you reproach men greatly for small offences, you excite those
whom you reproach to be your adversaries, for this will only make
them leave off hurting you privately, and with some degree of
modesty, and to lay what you have waste openly. Now nothing so
much damps the force of strokes as bearing them with patience;
and the quietness of those who are injured, diverts the injurious
persons from afflicting.
Comments
First, he cuts through the smoke and mirrors, pointing out that
men whose minds are made up cannot be persuaded otherwise.
Second, only the young and foolish want to go to war. Notice he
said, "unreasonable expectation of regaining their liberty."
He will proceed to show how "unreasonable" it was for
the Jews to think they could regain "their liberty"
through war against their oppressor, Rome.
Third, the reason for going to war was against the "injuries"
perpetrated by Roman representatives, saying that all "servitude"
was "intolerable." However, their stand against Roman
oppression was inconsistent, for they had no problem with "servitude"
when a particular governor treated then with "moderation."
Thus Agrippa told them they were, evidently, going to war out
of vengeance, so why were they claiming it was to regain liberty?
This pastor despises "servitude" to oppressive, wicked
civil authorities (and foreign troops) as much as any other "red-blooded"
American. (I was in the military 1960-1965.) This writer also
despises "servitude" to the money lenders, so he keeps
a low standard of living to avoid that "servitude."
(Pr. 22:7.) How right Agrippa was: How can people claim to love
freedom and liberty when they willingly submit to moderate "servitude,"
e.g., money lenders? Men have no problem with "servitude"
to the sins of drunkenness, gluttony, unlawful sex, the god of
mammon, &c., so why do they have problems with servitude to
civil oppressors? Willing servitude in one area must lead to servitude
in other areas.
Fourth, he pointed out that, yes, the "procurators"
were making things difficult for those under their authority,
but many times the people brought the "strokes" upon
themselves by stirring up trouble over small things. One would
think King Agrippa had read 1 Peter 1, for even Agrippa understood
that patient endurance of unjust buffeting brings the adversary
to shame.
Continuing
But let us take it for granted that the Roman ministers are injurious
to you, and are incurably severe; yet are they not all the Romans
who thus injure you; nor hath Caesar, against whom you are going
to make war, injured you: it is not by their command that any
wicked governor is sent to you; for they who are in the west cannot
see those that are in the east; nor indeed is it easy for them
there, even to hear what is done in these parts. Now it is absurd
to make war with a great many for the sake of one: to do so with
such mighty people, for a small cause; and this when these people
are not able to know of what you complain: nay, such crimes as
we complain of may soon be corrected, for the same procurator
will not continue forever; and probable it is that the successors
will come with more moderate inclinations. But as for war, if
it be once begun, it is not easily laid down again, nor borne
without calamities coming therewith. However, as to the desire
of recovering your liberty, it is unseasonable to indulge it so
late; whereas you ought to have labored earnestly in old time
that you might never have lost it; for the first experience of
slavery was hard to be endured, and the struggle that you might
never have been subject to it would have been just; but that slave
who hath been once brought into subjection, and then runs away,
is rather a refractory slave than a lover of liberty; for it was
then the proper time for doing all that was possible, that you
might never have admitted the Romans [into your city] when Pompey
came first into the country. But so it was, that our ancestors
and their kings, who were in much better circumstances than we
are, both as to money and [strong] bodies, and [valiant] souls,
did not bear the onset of a small body of the Roman army. And
yet you who have not accustomed yourselves to obedience from one
generation to another, and who are so much inferior to those who
first submitted in your circumstances, will venture to oppose
the entire empire of the Romans; while those Athenians, who, in
order to preserve the liberty of Greece, did once set fire to
their own city, who pursued Xerxes, that proud prince, when he
sailed upon the sea; and could not be contained by the seas, but
conducted such an army as was too broad for Europe; and made him
run away like a fugitive in a single ship, and brake so great
a part of Asia as the Lesser Salamis are yet at this time servants
to the Romans; and those injunctions which are sent from Italy,
become laws to the principal governing city of Greece.-- Those
Lacedemonians also, who got the great victories at Thermopylae
and Platea, and had Agesilaus [for their king], and searched every
corner of Asia, are contented to admit the same lords. These Macedonians,
also, who still fancy what great men their Philip and Alexander
were, and see that the latter had promised them the empire over
the world, these bear so great a change, and pay their obedience
to those whom fortune hath advanced in their stead.--Moreover,
ten thousand other nations there are, who had greater reason than
we to claim their entire liberty, and yet do submit.
Comments
First, once arms are taken up, they are not easily laid down.
Second, why did those concerned about liberty wait so long to
express their concern? Why did they only express concern in certain
areas and not deal with every area of servitude? Why did they
not express their concern in the small things of servitude when
they could do something about it? When a slave who willingly let
himself be taken into slavery by small things runs away from the
big things, is he really a lover of liberty? The true lovers of
liberty will, though it may be useless, "set fire to their
own city" rather than let it come into bondage. The true
lovers of liberty will stand for freedom in even the small areas.
(Of course, freedom is freedom from the control of sinful lusts,
and it only comes through Christ. For our day, why has there not
been a revolt over the social slavery - the "Welfare State?")
Continuing
You are the only people who think it a disgrace to be servants
to those to whom all the world hath submitted. What sort of an
army do you rely on? What are the arms you depend on? Where is
your fleet that may seize upon the Roman seas? and where are those
treasures which may be sufficient for your undertakings? Do you
suppose, I pray you, that you are to make war with the Egyptians,
and with the Arabians? Will you not carefully reflect upon the
Roman empire? Will you not estimate your own weakness? Hath not
your army been often beaten even by your neighboring nations,
while the power of the Romans is invincible in all parts of the
habitable earth? nay, rather they seek for somewhat still beyond
that; for all Euphrates is not a sufficient boundary for them
on the east side, nor the Danube on the north, and for their southern
limit, Libya hath been searched over by them, as far as countries
uninhabited, as is Cadiz their limit on the west, nay, indeed
they have sought for another habitable earth beyond the ocean,
and have carried their arms as far as such British islands as
were never known before. What therefore do you pretend to? Are
you richer than the Gauls, stronger than the Germans, wiser than
the Greeks, more numerous than all men upon the habitable earth?--What
confidence is it that elevates you to oppose the Romans? Perhaps
it will be said, It is hard to endure slavery. Yes, but how much
harder is it to the Greeks who were esteemed the noblest of all
people under the sun! These, though they inhabit in a large country,
are in subjection to six bundles of Roman rods. It is the same
case with the Macedonians, who have juster reason to claim their
liberty than you have. What is the case of five hundred cities
of Asia? Do they not submit to a single governor, and to the consular
bundle of rods? What need I speak of the Heniochi, and Colchi,
and the nation of Tauri, those that inhabit the Bosphorus, and
the nations about Pontus, and Meotis, who formerly knew not so
much as a Lord of their own, but are now subject to three thousand
armed men, and where forty long ships keep the sea in peace, which
before was not navigable, and very tempestuous? How strong a plea
may Bithynia, and Cappadocia, and the people of Pamphylia, the
Lycians, and Cilicians, put in for liberty! but they are made
tributary without an army. What are the circumstances of the Thracians,
whose country extends in breadth five days' journey, and in length
seven, and is of a much more harsh constitution, and much more
defensible than yours, and by the rigor of its cold, sufficient
to keep off armies from attacking them? do not they submit to
two thousand men of the Roman garrisons? Are not the Illyrians,
who inhabit the country adjoining, as far as Dalmatia and the
Danube, governed by barely two legions? by which also they put
a stop to the incursions of the Dacians; and for the Dalmatians,
who have made such frequent insurrections, in order to regain
their liberty, and who could never before be so thoroughly subdued,
but that they always gathered their forces together again, and
revolted, yet are they now very quiet under one Roman legion.
Moreover, if great advantages might provoke any people to revolt,
the Gauls might do it best of all, as being so thoroughly walled
round by nature; on the east side by the Alps, on the north by
the river Rhine, on the south by the Pyrenean mountains, and on
the west by the ocean.--Now, although these Gauls have such obstacles
before them to prevent any attack upon them, and have no fewer
than three hundred and five nations among them, nay have, as one
may say, the fountains of domestic happiness within themselves,
and send out plentiful streams of happiness over almost the whole
world, these bear to be tributary to the Romans, and derive their
prosperous condition from them; and they undergo this, not because
they are of effeminate minds, or because they are of an ignoble
stock, as having borne a war of eighty years, in order to preserve
their liberty, but by reason of the great regard they have to
the power of the Romans, and their good fortune, which is of greater
efficacy than their arms.
Comments
The Gauls were the ones to whom Galatians was written. Bishop
Lightfoot comments:
Thus when the writers of the Roman period, St Paul and St Luke
for instance, speak of Galatia, the question arises whether they
refer to the comparatively limited area of Galatia proper, or
to the more extensive Roman provinces. The former is the popular
usage of the term, while the latter is the more formal and official
character... The Galatians, whom Manlius subdued by the arms of
Rome, and St Paul by the sword of the Spirit, were a very mixed
race...2
One should also note that Rome's incursion into every habitable
area of its day meant that there were paved roads into those areas.
Rome was known for the roads she built to keep her vast empire
under control. From the start (c. 509 BC), the Roman Empire specialized
in organization. (Tradition says the city of Rome was founded
in 753 BC. However, a more accurate date would be 509 BC, when
the patrician families of Rome set up a quasi-representative form
of government.) As Rome expanded, a very key factor in keeping
control of its subjected peoples was the paved roads it build
to every corner of the empire--53,000 miles worth into parts of
more than 40 different nations. Thus though the Romans meant the
roads for a means of controlling the empire, the roads actually
paved the way for the very rapid spread of Christianity all over
Europe. Rome normally showed enormous tolerance toward religion;
however, Christianity was excepted. The problem with Christianity
was that it would not recognize that Cæsar was over the
Lord Jesus Christ.
Continuing
These Gauls, therefore are kept in servitude by twelve hundred
soldiers, who are hardly so many as are their cities, nor hath
the gold dug out of the mines of Spain been sufficient for the
support of a war to preserve their liberty, nor could their vast
distance from the Romans by land and by sea do it, nor could the
martial tribes of the Lusitanians and Spaniards escape, no more
could the ocean, with its tide, which yet was terrible to the
ancient inhabitants. Nay, the Romans have extended their arms
beyond the pillars of Hercules, and have walked among the clouds,
upon the Pyrenean mountains, and have subdued these nations; and
one legion is a sufficient guard for these people, although they
were so hard to be conquered, and at a distance so remote from
Rome. Who is there among you that hath not heard of the great
number of the Germans? You have, to be sure, yourselves seen them
to be strong and tall, and that frequently, since the Romans have
them among their captives everywhere; yet these Germans, who dwell
in an immense country, who have minds greater than their bodies,
and a soul that despises death, and who are in rage more fierce
than wild beasts, have the Rhine for the boundary of their enterprises,
and are tamed by eight Roman legions. Such of them as were taken
captives became their servants; and the rest of the entire nation
were obliged to save themselves by flight. Do you also, who depend
on the walls of Jerusalem, consider what a wall the Britons had:
for the Romans sailed away to them, and subdued them while they
were encompassed by the ocean, and inhabited an island that is
not less than [the continent of] this habitable earth, and four
legions are a sufficient guard to so large an island: and why
should I speak much more about this matter, while the Parthians,
that most warlike body of men, and lords of so many nations, and
encompassed with such mighty forces, send hostages to the Romans;
whereby you may see, if you please, even in Italy, the noblest
nation of the east, under the notion of peace, submitting to serve
them. Now, when almost all people under the sun submit to the
Roman arms, will you be the only people that make war against
them? and this without regarding the fate of the Carthaginians,
who, in the midst of their brags of the great Hannibal, and the
nobility of their Phenician original, fell by the hand of Scipio.
Nor indeed have the Cyrenians, derived from the Lacedemonians,
nor the Marmaridae a nation extended as far as the regions uninhabitable
for want of water, nor have the Syrtes, a place terrible to such
as barely hear it described, the Nasamons and Moors, and the immense
multitude of the Numidians, been able to put a stop to the Roman
valor; and as for the third part of the habitable earth [Africa],
whose nations are so many, that it is not easy to number them,
and which is bounded by the Atlantic sea, and the Pillars of Hercules,
and feeds an innumerable multitude of Ethiopians, as far as the
Red sea, these have the Romans subdued entirely. And besides the
annual fruits of the earth, which maintain the multitude of the
Romans for eight months in the year, this, over and above pays
all sorts of tribute, and affords revenues suitable to the necessities
of the government.
Comments
The tribute paid by captive nations, including Judea, went to
maintain the one-world Roman government, which even King Agrippa
admitted was at times oppressive, injurious and unjust. In fact,
many Christians, with very good Scriptural documentation, considered
Nero Cæsar (AD 54-68), under whom much of the New Testament
was written, the Antichrist of Scripture. Paul's message was as
upsetting to the Jews as was Christ's. (Lk. 23:2/Acts 24:5.) The
Jews, whose power and authority were threatened by the gospel
preached by both Christ and Paul, brought the same charges against
Paul as were brought against Christ: "He is a mover of sedition
among all the Jews." Their motive was the same as it was
against Christ: to get Rome to see Paul as a threat to Roman rule
over Judea, and thus support the Jews' efforts to put Paul to
death. (Acts 21:31.) After Festus and King Agrippa both throughly
examined Paul concerning the charges brought against him, i.e.,
inciting the Jews to rebel against Rome, they could find no fault
in him. (Acts 25:24--26:32.) In other words, nothing in Paul's
words could be twisted by those seeking his death to convince
Rome that he was a threat to Rome's authority over any of their
captive nations. (Everywhere Paul went, that nation was subject
to Roman authority.) The same situation existed with Christ in
Luke 23--the charges of perverting the nation against Rome were
totally unsupportable in both Christ's and Paul's situations.3
Continuing
Nor do they, like you, esteem such injunctions a disgrace to them,
although they have but one Roman legion that abides among them;
and indeed what occasion is there for showing you the power of
the Romans over remote countries, when it is so easy to learn
it from Egypt, in your neighborhood? This country is extended
as far as the Ethiopians, and Arabia the Happy, and borders upon
India; it hath seven millions five hundred thousand men, besides
the inhabitants of Alexandria, as may be learned from the revenue
of the poll-tax; yet it is not ashamed to submit to the Roman
government, although it hath Alexandria as a grand temptation
to a revolt, by reason it is so full of people and of riches,
and is besides exceeding large, its length being thirty furlongs,
and its breadth no less than ten; and it pays more tribute to
the Romans in one month than you do in a year: nay, besides what
it pays in money, it sends corn to Rome that supports it for four
months [in the year]: it is also walled round on all sides, either
by almost impassable deserts, or seas that have no havens, or
by rivers, or by lakes; yet have none of these things been found
too strong for the Roman good fortune; however, two legions that
lie in that city are a bridle both for the remoter parts of Egypt,
and for the parts inhabited by the more noble Macedonians.
Where then are those people whom you are to have for your auxiliaries?
Must they come from the parts of the world that are uninhabited;
for all that are in the habitable earth are [under the] Romans.
- -Unless any of you extend his hopes as far as beyond the Euphrates,
and suppose that those of your own nation that dwell in Adiabene
will come to your assistance (but certainly these will not embarrass
themselves with an unjustifiable war, nor, if they should follow
such ill advice, will the Parthians permit them so to do); for
it is their concern to maintain the truce that is between them
and the Romans, and they will be supposed to break the covenants
between them, if any under their government march against the
Romans. What remains, therefore, is this, that you have recourse
to divine assistance; but this is already on the side of the Romans;
for it is impossible that so vast an empire should be settled
without God's providence. Reflect upon it, how impossible it is
your zealous observation of your religious customs to be here
preserved, which are hard to be observed, even when you fight
with those whom you are able to conquer; and how can you then
most of all hope for God's assistance, when, by being forced to
transgress his law, you will make him turn his face from you?
and if you do observe the custom of the Sabbath-days, and will
not be prevailed on to do anything thereon, you will easily be
taken, as were your forefathers by Pompey, who was the busiest
in his siege on those days on which the besieged rested; but if
in time of war you transgress the law of your country, I cannot
tell on whose account you will afterward go to war; for your concern
is but one, that you do nothing against any of your forefathers;
and how will you call upon God to assist you, when you are voluntarily
transgressing against his religion? Now, all men that go to war,
do it either as depending on divine or on human assistance; but
since your going to war will cut off both those assistances, those
that are for going to war choose evident destruction. What hinders
you from slaying your children and wives with your own hands,
and burning this most excellent native city of yours? for by this
mad prank you will, however, escape the reproach of being beaten;
but it were best, O my friends, it were best, while the vessel
is still in the haven, to foresee the impending storm, and not
to set sail out of the port into the middle of the hurricanes;
for we justly pity those who fall into great misfortunes without
foreseeing them; but for him who rushes into manifest ruin, he
gains reproaches [instead of commiseration].
Comments
First, how right Agrippa was. It was then and it is now impossible
for a vast empire-nation to rise among nations without Gods direct
intervention, i.e., Divine Providence. Thus God was clearly on
the side of that nation, though it was at that time ruled by the
most debased man in all history, Nero Caesar.
Second, notice the very strong hint on Agrippa's part that the
reason Judah was subject to Rome was because Judah had turned
its back upon the laws of her God. So his question is valid--"How
can those who are 'voluntarily transgressing' God's Laws call
upon God when their transgressions makes God turn His face away?"
Such people are asking for defeat.
Third, all men go to war depending on either "divine or on
human assistance." Agrippa told them, "Since God established
Rome and since you are at war against God's Laws, then you must
go to war against Rome depending upon human assistance. And where
are you going to get human assistance? You might as well kill
your wives and children and set fire to your own cities with your
own hands and save Rome the trouble."
Forth, wise people keep their vessels in safe haven when they
foresee a hurricane. We pity those who fall into great, unforseen
misfortunes, but those who go ahead despite the foreseen storm
only gain reproach.
Continuing
But certainly no one can imagine that you can enter into a war
as by an agreement, or that when the Romans have got you under
their power they will use you with moderation, or will not rather
for an example to other nations, burn your holy city, and utterly
destroy your whole nation, for those of you who shall survive
the war will not be able to find a place whither to flee, since
all men the Romans for their lords already, or are afraid they
shall have hereafter. Nay, indeed, the danger concerns not those
Jews that dwell here only, but those of them who dwell in other
cities also; for there is no people upon the habitable earth which
have not some portion of you among them, whom your enemies will
slay, in case you go to war, and on that account also, and so
every city which hath Jews in it will be filled with slaughter
for the sake only of a few men, and they who slay them will be
pardoned; but if that slaughter be not made by them, consider
how wicked a thing it is to take arms against those that are so
kind to you. Have pity, therefore, if not on your children and
wives, yet upon this your metropolis, and its sacred walls; spare
the temple, and preserve the holy house, with its holy furniture,
for yourselves; for if the Romans get you under their power, they
will no longer abstain from them, when their former abstinences
shall have been so ungratefully requited. I call to witness your
sanctuary, and the holy angels of God, and this country common
to us all, that I have not kept back anything that is for your
preservation; and if you will follow that advice which you ought
to do, you will have that peace which will be common to you and
to me; but if you indulge your passions, you will run those hazards
which I shall be free from."
Josephus' account continues
When Agrippa had spoken thus, both he and his sister wept, and
by their tears repressed a great deal of the violence of the people;
but still they cried out, that they would not fight against the
Romans but against Florus, on account of what they had suffered
by his means. (According to Josephus, "Florus contrived another
way to oblige the jews to begin the war..."4 Florus,
thus, was a major instigator to stir up the Jewish revolt against
Rome.) To which Agrippa replied, that what they had already done
was like such as make war against the. Romans; "for you have
not paid the tribute which is due to Caesar ;* and you have cut
off the cloisters [of the temple] from joining to the tower Antonia.
You will therefore prevent any occasion of revolt, if you will
but join these together again, and if you will but pay your tribute;
for the citadel does not now belong to Florus, nor are you to
pay the tribute-money to Florus."
* Julius Caesar had decreed, that the Jews of Jerusalem should
pay an annual tribute to the Romans, excepting the city of Joppa,
and for the Sabbatical year; as Spanheim observes from the Antiq.
b. xiv, ch. x, sect. 6.
Conclusion
King Agrippa's speech to the Jews 2,000 years ago is applicable
for all time.
First, many people seem to be ready to fight and die for "liberty."
However, if they were really against slavery, they would be against
slavery in the small areas, which they were not--they welcomed
slavery in moderation,e.g., credit-card and consumer debt are
at record high.
Second, social orders are under oppressive authorities because
they sinned against the Lord God of heaven and earth. Their sins
result in God exalting oppressive civil governments. And being
against God and his law-word, without genuine conversion in attitudes
and actions, people have absolutely no chance to regain the liberty
they allowed to be removed a little at a time. The Nationalists'
problem was not with oppressive Roman civil law and even unjust
taxation. It was, rather, a problem with God's law (and his taxes),
a fact they refused to acknowledge.
Third, Agrippa certainly identified a major problem--a problem
common to man that must be continually deal with:
Had I perceived that you were all zealously disposed to go to
war with the Romans, and that the purer and more sincere part
of the people did not propose to live in peace, I had not come
out to you, nor been so bold as to give you counsel; for all discourses
that tend to persuade men to do what they ought to do is superfluous,
when the hearers are agreed to do the contrary.
Those whose minds are made up cannot be persuaded otherwise. Sadly,
though it may "cut us to the quick," the Lord's injunction
many times applies: "Let them alone." (Mat. 15:14.)
Might our prayer be, "Lord, if in anything I am otherwise
minded than your word, reveal even this unto me, and give the
grace to change." (Php. 3:15.)
As we know, Agrippa's warning fell of deaf ears--their mind was
made up. The Jewish nation continued its war against God's law-word,
rebelled against Rome, and Rome utterly destroyed it, selling
into slavery the best men, women and children, killing the rest,
and burning their chief city to the ground. "Accordingly
the multitude of those that therein perished exceeded all the
destructions that either men or God ever brought upont he world..."5All
of this happened in accord with the promise of God.
History is rife with instances where men would rather blame others
and perish in their sins than admit personal responsibly before
God.
End Notes:
1 "Agrippa I, d. AD
44, called Herod Agrippa in the Bible, was the son of Aristobulus,
one of Herod the Great's executed sons. Brought up in Rome he
became a favorite of Caligula, who appointed him king of both
Philip's and Antipas's territories. He was succeeded after an
interval by his son Agrippa II, b. AD 27, under whom Herodian
rule ended. The Jews, never great partisans of the Idumaean dynasty
and continually outraged by the political and religious insensitivity
of the various Herodians and the Roman governors, revolted in
AD 66. Agrippa aided the Romans in suppressing the revolt and
went to Rome after the destruction of Jerusalem in 70. He was
the brother of BERENICE." Multimedia Encyclopedia, Ver. 1.
Herod Agrippa I, King of Judaea and Samaria, AD 37-44; Herod Agrippa
II, AD 52-Roman war, after which he went to Rome. 2
Lightfoot, Saint Paul's Epistle to the Galatians, p.
8. Zondervan. Preface date, February 18, 1865. Lightfoot places
Galatians' date as AD 57, 58, ibid, 40. Cæsar Nero's reign
over Rome was AD 54-68; however, Nero's serious persecution against
the Christians did not start until after Rome burned, AD 64. 3
The charges were brought against Paul in c. AD 58. Paul defended
himself before Felix, yet was left in prison for the next couple
years. Festus replaced Felix, AD 60. Having appealed to Nero Cæsar,
he was sent to Rome in the autumn of AD 60. Paul reached Rome
in "the seventh year of Nero's reign, when he had already
shown his infamous character by the murder of Agrippina, his mother,
in the previous year, and other acts of cruelty... The martyrdom
of Paul under Nero is established by the unanimous testimony of
antiquity..." (Schaff, History of the Christian Church,I:327,
329.) Thus Paul's ministry (AD 40-64) and a large portion of his
writings were under King Agrippa and during the reign of the "Antichrist,"
Nero. 4 Josephus, Wars,
Book II, Chap. XVI, Sec. 1. 5 Ibid,
Book VI, Chap. IX, Sec. 4. The estimated number shut up when Rome
besieged the city during the Passover is estimated to be 1,337,490.
Also, the terrible prophecies of Deut. 28:68, &c., were thus
fulfilled, ibid.
JUDICIAL BLINDNESS
The second question to be answered is:
How could so many good professed Christian people with the right
motives be so wrong when the facts are so obvious?
Why did not those who love God and have good motives first examine
the matter, particularly when they were placing all their livelihood
on the line? (Cf. Ezra 10:16.) Why did not the "investors"
who claimed to love God and his word look beyond GMI's public
statements, particularly GMI's officers' view of God?
The answer is basically that God blinds those he is going to judge,
both individuals and nations. I am convinced that America is under
God's heavy hand of judgment. The result is that those who should
see cannot see the results of their actions, nor can they see
God's heavy hand in nature's upheavles. In other words, God blinds
those whom he will judge.
The answer must be that men, even Christians, are blinded to the
obvious teaching of God's word. A term that describes the situation
is JUDICIAL BLINDNESS - God blinds those whom he will judge. Quoting
Salvian's (c. AD 450) comments concerning the fall of Rome:
What resulted from all this? Through all that I have said they
were fallen so low that in them was fulfilled the saying of the
Sacred Word: 41 'wine and women make men fall
away from God.' For, while they drink, gamble, commit adultery,
and are mad, they begin to deny Christ. And we wonder after all
these things that they have suffered the ruin of their own property,
they who long before have gone to pieces mentally! Therefore,
let nobody think that city perished only at the time of its own
ruin. Where such things are done, the inhabitants had already
[morally] perished long before they [physically] perished.
(14) I have spoken about the most famous cities. What about other
cities in other parts of Gaul? Have they not fallen because of
similar vices of their inhabitants? Their crimes possessed them
in such a way that they did not fear danger. Their captivity was
foretold them and they were not afraid. Indeed, fear was taken
away from the sinners to obviate the possibility of caution. Thus,
when the barbarians were located almost in plain sight of all,
there was neither fear of men nor protection of cities. So great
was the blindness of soul, or rather so great was the blindness
of sins, that, without doubt, nobody wished to perish, yet nobody
did anything to prevent his perishing.
Everything was carelessness and inactivity, negligence and gluttony.
Drunkenness and sleep took hold of all, according to that which
has been written about such men, 'because the sleep of the Lord
had fallen on them.42 Indeed, a sleep flowed
in upon them that ruin might follow. For when, as it is written,
his measure of iniquities being full and the sinner deserves to
perish, foreknowledge is taken away from him, lest he escape perishing.
43 I have said enough about these things. I think
I have proved clearly enough what I proposed. This was that the
vices of the citizens never ceased, even to the critical moment
of destruction of their cities.
(15) Perhaps you are saying that these things happened in the
past, or no longer exist, or will forever cease. If today any
city or province is struck down by heavenly blows, or is overrun,
humbled, converted, and corrected by a hostile population, if
practically all peoples who bear the Roman name prefer to perish
rather than be corrected, it is easy to see they prefer to die
rather than live without their vices. This can be proved in a
few words by the fact that the greatest city of Gaul was destroyed
three times by successive captures, and, when the whole city had
been burned, evil increased after its destruction.
41 Eccli. 19.2. 42 1Kings 26.12.
43 Gen. 15.16. (The Governance of God,176, 177.
These references are in the text, but they are not in the KJV
Bible. Remember, Salvian writes a thousand years before any English
Bible.)
Note some obvious points:
First, a nation perishes morally before it perishes physically.
The moral collapse of the USA is obvious. The last number I heard
was something like over 60% of Americans profess the name of Christ,
"Christian." Yet what do we see? These things are common
not only among non Christians, but also among professed Christians:
unlimited and innumerable abortions, with the body parts being
used for experimentations; adultery and fornication; gambling
seen as a legitimate means of raising revenue; drunkenness seen
as an illness rather than as sin; secular counselors and drugs
solve "emotional problems" rather than the word of God;
divorce available upon request; Christian children by the millions
sacrificed to the pagan gods in government education; antinomianism,
i.e.,lawlessness; wickedness from the top to the bottom in every
area of government-family, church, civil, &c.; and the list
goes on, but I will not.
Second, sinners lose caution: Though not wishing to perish, nobody
does anything to prevent his destruction. His foreknowledge is
removed lest he avoid the results of his sin. As a pastor, I have
met many people who though knowing the truth of God's word, would
rather perish than be corrected; they would rather die in their
miserable conditions than exercise the discipline to get out of
that condition.
The following is edited from "Judicial Blindness," TBE,
July, 1992. Observe:
Judicial Blindness prohibits men from seeing cause and effect,
especially in their own lives; therefore, they see no need to
repent, to turn or to obey God's word. If they would see the need
to repent, they would see God's mercy in every area of society,
including their families and civil government. (God must command
the light to shine out of darkness, 2 Cor. 4:1-6.)
Judicial Blindness prohibits Christians from seeing the obvious
teaching of the word of God--man's problem is sin, and his relationship
to God through Christ and the word of God. It prohibits Christians
from seeing that the answer to society's ills is the presentation
of the gospel, repentance and faith, and making disciples of the
converts by teaching them God's word and its application-changed
lives. The result is that those blinded escape from reality, tyranny
increases and the "New World Order" is instituted.
I am not alone in the following: In my contact with people, including
pastors, there are times when I am amazed at the blindness present;
they seem to be totally oblivious of any connection between what
they see happening all around them (in their families, in their
society) and in their own lives with any personal sin (I have
met more than a few who are in their distress simply because they
will not spend the personal time with the Lord, a fact I am continually
amazed at). The Scriptures say a great deal about this Supernatural
Blindness (e.g., Exo. 5:2, Deut. 29:4, 32:28, For they are a nation
void of counsel, neither is there any understanding in them. 29
O that they were wise, that they understood this, that they would
consider their latter end! This is a national curse --national
blindness is a result of sin, so the results of sin can come upon
the nation).
"But that's Old Testament! It does not apply to the Gospel
Age of Grace."
Actually, the New Testament pronounces a harsher "judgment"
against God's people than did the Old. James clearly says that
one's own lusts blinds him to the reality of his decisions - in
other words, if one's lusts are not conquered through Christ,
then he will be destroyed by his own lusts, and he will lose everything,
e.g., the lust for easy money will lead to the loss of material
possessions. (James 1:13-17.) Paul is even more dogmatic, saying
that the failure to glorify God as God over every thought and
action will result in a darkened heart with foolish decisions
and actions. (Rom. 1:21, 22.) He also said that failure to love
the truth of God's word and line up with that truth leads to destructive
blindness. (2 Thess. 2:10-12.)
An example of Judicial Blindness is Pharaoh and the nation of
Egypt. Pharaoh was blinded (hardened) by God, so God might bring
judgment against Egypt for its sin against him and his people.
Moreover, Israel was blinded so God could bring judgment against
them for their sin of rebellion against his man, Moses. Israel
had to wander in the desert for fourth years until that generation
died off--they were Egyptian slaves at heart. (Cf. Num. ch. 14,
Deut 29:1-4, Ps. chs. 78, 105, Mat. 13:11-15, Acts ch. 7.)
Accordingly, Judicial Blindness is not limited to the unsaved.
Judicial Blindness is in relationship to the law-word of God--though
the Lord God speaks clearly, people are unable to see it or its
obvious implications. Accordingly, both professed Christians and
pagans can be blinded to cause and effect in relationship to his
word.
Six points to consider about Judicial Blindness:
First, the purpose of Judicial Blindness is so the Lord can take
flaming vengeance upon the disobedient to his law-word, so that
God might judge sinners. (2 Thes. 1:8, 2:12, 12 [cf. Titus 1:16,
1 Jn. 3:4], Ps. 79:6, Pr. 4:19, 10:21, 13:18, 14:12, Isa. 6:9,
10 [Mt. 13:14, Jn. 12:38-41], Isa. 29:10-12, Amos 9:10, Mat 15:14,
Rom 11:25.)
Second, a result of blindness is that people cannot understand
(or they ignore) Moses. (2 Cor. 3:14, 1 Jn. 1:6, 2:4-9, 3:1.)
Third, blindness replaces the wisdom of God, his Holy Spirit and
his word with the wisdom of this world. (1 Cor 1:18-20.)
Fourth, only by God's supernatural intervention will one be delivered
out of the kingdom of blindness (darkness) and into the kingdom
of light; therefore, the answer to blindness is to sincerely seek
the Lord and submit to his word despite our feelings about people
and things. (Acts 26:18, Eph. 4:18, Col. 1:13, Pro. 28:5, Ph.
3:15.)
Fifth, our Lord warned us that from his time on, Judicial Blindness
will increase, so the increase of evil man and seducers and the
destructive blindness of even his people, should not be surprising.
(2 Tim. 3:13, 2 Thes. 2:11.)
Note that when Christ said, For judgment I am come into this world,
that they which see not might see; and that they which see might
be made blind (Jn. 9:29-39), he spoke specifically of and to national
Israel of his day. In Matthew 23:34-39, Christ said that Jerusalem
was going to be judged for all the innocent blood which had been
shed upon the earth from Abel unto Zacharias. Thus he came not
only to redeem his people out of every nation under heaven (Isa.
53:8), but to judge those who rejected him and the Heavenly Father,
whom he represented. This judgment was carried out with the destruction
of the nation and of its chief city, Jerusalem. In other words,
Israel was supernaturally blinded to Christ so it would crucify
the Son of God (Acts 2:23). The purpose was so God could judge
them for all the innocent blood that had been shed upon the earth,
and so the gospel would go to the Gentiles.
Note also that it took about 4000 years for God to avenge the
blood of Able. How long will it be before he avenges the innocent
blood from 70 AD to the end of time?
The depth of Judicial Blindness in the church is seen in the fact
that many Christians cannot or will not see nor believe the clear
teachings of the word of God.
Sixth, we are left with this question regarding Judicial Blindness:
"Why does blindness increase instead of decrease?" For
this question, I offer the following:
It is through his judgment against sin that men forsake their
false gods and graven images, and his law is magnified and made
honorable. (Isaiah 42 [v. 21]. The time-frame of Isaiah 42 is
important: it was set in motion at the time of Christ, vs. 1-4.)
It is through God's judgment against sin that the hypocrite turns
from his hypocrisy. (Isa. 48.)
God's salvation is defined as his judgment against sin, eradicating
sin. (Isa. 51, vv. 4-6.) God's righteous judgment against sin
(the rod of his mouth) results in slaying the wicked, exaltation
of righteousness and the earth being filled with the knowledge
of the Lord as the waters cover the sea. (Isa. 11:4.) As God's
righteous judgment against sin descends like the rain, righteousness
and peace will flourish like the new mown grass. (Ps. 72, cf.
Ps. 96 and Isa. 55:10.) Moreover, his judgment against sin establishes
his dominion from sea to sea, unto the ends of the earth; it causes
all kings to bow before him and all nations to serve him. God's
deliverance of the needy, the poor and those who have no help
depends upon his judgment falling against sin. (Cf., Acts 14:17.)
Therefore, the answer to the questions, "What is the purpose
of Judicial Blindness?" and "Why does blindness increase
instead of decrease?" is that God increases Judicial Blindness
so that he can bring in his righteous reign and justice here on
this earth. As time progresses from Christ on, men grow harder
and harder in their refusal to turn from the way that seems right
to them and to the way of the Lord. The result will be the end
of God'sgoodness and forbearance and longsuffering, and his wrath
revealed from heaven against all ungodliness, his law-word exalted
and magnified and, finally, righteousness and salvation springing
up as the new mown grass after a rain storm. (Cf. Rom 2.)
Judicial Blindness is prevalent today, not only among those who
make no profession of Christ, but among the majority of God's
people. People are unable to make the proper connection between
their personal relationship with the Lord and his law, their personal
lives (attitudes, decisions and indifference to the things of
God), and what is taking place around them in society. People
are unable to see that society only reflects their attitude toward
the Lord and is word. In our present context, people who have
lost to GMI are unable to see that it is their own fault for allowing
the lure of easy money to make their decisions. Rather, they desire
to place the blame on anyone or any thing that interferes with
their increase in wealth.
The result is two-fold: first, men, even "Christian men,"
seek answers everywhere except where the answer lies--renewed
faithfulness to the Lord and to his total word. Second, Judicial
Blindness can only increase unless there is an acceptance of personal
responsibility, confession of sin and return to the Lord's word.
But in spite of the apparent impending flood of fiery wrath against
sin, we have a sure promise - judgment must descend like the rain,
so that righteousness, justice and salvation might flourish as
the crops in the field.
Here in our part of Indiana, the weather conditions have been
quite dry. The storms - with their high, damaging winds, large
snow drifts and even destructive lightenings - must come, or there
will be no crop next year. God's judgment must come, or there
will be no righteousness (cf. Mat 7:21-29).
The answer to blindness is for his people to sincerely seek the
Lord. (Pro 28:5, Ph. 3:15.) Furthermore, we must return to spreading
of the gospel and the instruction in God's total word, which is
God's only ordained means to address the problems of our day.
(Mat. 28:19, 20.) Any other answer is clearly unscriptural.
What a marvelous day for the faithful servant of God to live in!
Divine
Sovereignty & Man's Free Will
There are many important doctrines discussed by Paul in the books
of Timothy, two of which are developed from vv. 20-26. The first
one we will deal with is one of the more mysterious aspects of
God's mind -- Divine Sovereignty and Man's Free Will. The second
one is not so mysterious -- Who among professed Christians are
we commanded to have "peace" with, Required Peace.
The first point worth developing is Divine Sovereignty and Man's
Free Will. Because the fallen, finite mind of man cannot make
the two work together, there have been, over the years, many words
(some quite hostile) written on both sides concerning God's Sovereignty
-- one side makes man a servant of God, while the other makes
God a servant of man. So I will add my thoughts to the discussion,
and maybe add to the confusion.
As always, there is a context to develop before a proper conclusion
can be obtained:
20 But in a great house there are not only vessels of gold and
of silver, but also of wood and of earth; and some to honour,
and some to dishonour. 21 If a man therefore purge himself from
these, he shall be a vessel unto honour, sanctified, and meet
for the master's use, and prepared unto every good work. (2 Tim.
2.)
The great house is the visible Gospel Church. There are many different
kinds of people meeting in the visible church buildings we see
scattered throughout the land. The vast majority will say they
are meeting in the name of the Lord Jesus Christ:
1) Some are in church out of sincere love for the Lord--their
motives are to please the Lord in all they do, and they assemble
out of obedience to the Lord and with the purpose of finding out
how to please him.
2) On the other hand, there are many in church for other reasons--maybe
they are there to please themselves, to please their families,
or to please their friends, or any of many reasons other than
to please God.
In chapter 2, Paul warned Timothy about false teachers in the
church who will tailor the word of God to please the people rather
than to please the Lord. Paul's warning to Timothy is for Christians
to be careful about who they serve and why they serve who they
serve--will they serve the Lord God or will they serve self and
the gods of this world? (1 Cor. 11-15.)
The person who serves any "god" other than the Lord
God will not be used by the Lord God. Paul instructs Timothy to
study God's word, so that he will be a vessel unto honour, and
fit for the master's use.
Purge himself from these probably refers to Timothy removing himself
from the false teachers and from the teachings Paul has warned
him about in this chapter. But it also refers to v. 19, departing
from iniquity, sin. (1 Pet. 1:22.)
Those who want to be used by God must study the word of God, they
must hear the word of God and they must let God's word reveal
sin. Then by the grace of God, they must confess sin and depart
from that sin. Otherwise, all their "good works" will
be as wood, hay and stubble when they meet the Lord.
An Apparent Conflict:
12 Hath not the potter power over the clay, of the same lump to
make one vessel unto honour, and another unto dishonour? 22 What
if God, willing to shew his wrath, and to make his power known,
endured with much longsuffering the vessels of wrath fitted to
destruction: 23 And that he might make known the riches of his
glory on the vessels of mercy, which he had afore prepared unto
glory, 24 Even us, whom he hath called, not of the Jews only,
but also of the Gentiles? (Rom. 9. See 2 Cor. 4:7, 1 Thess. 4:4,
1 Pet. 3:7. Gifts, Rom. 12, 1 Cor. 12. 1 Pet. 4:10, &c.)
The Spirit tells us that God made some vessels to honour and some
to dishonour. Though the following is from Romans, it still applies:
33 O the depth of the riches both of the wisdom and knowledge
of God! how unsearchable are his judgments, and his ways past
finding out! 34 For who hath known the mind of the Lord? or who
hath been his counsellor? (Rom. 11.)
Some vessels are to honour and some vessels are to dishonour,
and God made each -- here we see God's Divine Providence at work,
and it is far too mysterious for us to understand. Romans 11:34
tells us that it is part of the mind of God that is past finding
out.
2 Timothy 2:20, the gifts and callings of God are given according
to the will of God, not according to man's will -- God alone determine
who has what ability, and where that person is placed in his kingdom.
God alone determines if the vessel will be a vessel of honour
or dishonour. Yet, v. 21 says that if one will protect himself
from the errors and corruptions of the false teachers of v. 18,
he will be a vessel the Master can use for his Kingdom work here
on this earth.
So 2 Timothy 2:20 and 2 Timothy 2:21 appear to have a conflict.
According to William Law [1686-1761]:
True Christianity is nothing but the continual dependence upon
God through Christ for all life, light, and virtue...
Man's fall from his first state brought a separation from God
and thus from life, light, and virtue which is in Him. Man's salvation
can therefore only be effected by a reconciling union of his spirit
with the Spirit of the Creator. "Be ye reconciled to God,"
wrote Paul. Nor can this reconciliation be accomplished by man's
own efforts, but it must by its very nature be a gift from God.
No angel or man could begin to show any love, faith, or desire
toward God, without a living seed of these divine affections being
first formed within him by the spirit of God. And as a tree or
plant can grow and bear fruit only by the same power that first
gave birth to the seed from which it sprang, so faith, hope, and
love toward God can grown and fructify only by the same power
that created the first seed of them in the soul. Therefore the
continuous inspiration and working of the Holy Spirit in the spirit
of man is no less essential to that salvation which God has provided
through Jesus Christ than the new birth itself...
Take away this inspiration of the Holy Spirit, or suppose it to
cease for a moment, then no religious acts or affections can give
forth anything that is godly or divine. The creature can offer
nothing to God but that which it has first received from Him;
and it must of all necessity have the divine and godly nature
both born and living in it to render acceptable worship to God.
Anything less than this is the abominable worship of the fresh,
seeking to present to God that which comes from carnal self. Can
anything reflect light before it has first received it? Can any
other light be reflected than that which has been received? Neither
can any created being have godly affections except as the divine
nature dwells and operates in it. If the man Christ Jesus said,
"I can of mine own self do nothing," how much more is
this certain for us. Of this impaired love, and no other, John
says "He that dwelleth in love dwelleth in God." Suppose
it to be any other love, brought forth by any other spirit than
the Holy Spirit of God breathing His own love in us, and it cannot
be true that he who dwells in such love dwells in God. (The Power
of the Spirit, William Law [1686-1761]. Edited by Dave Hunt, 16-18.
Christian Literature Crusade, Third printing, 1973. Law was educated
at Emmanuel College, Cambridge, and became a fellow, and in 1711
received holy orders. He refused to take an oath of allegiance
upon the accession of George I, so he forfeited fellowship and
all prospects of advancement in the Church.Who, 242.)
In other words, if one is a vessel unto honour, it is because
God, through the agency of the Holy Spirit, gave him the desire
and power to be that vessel unto honour, for "the creature
can offer nothing to God but that which it first received from
Him..." (Ph. 2:13.) Yet we are told in v. 21, that if a man
will purge himself, he will be a vessel unto honour. We see, therefore,
that 2 Timothy 2:21, presents God's Divine Sovereignty, and vv.
19, 22, presents man's responsibility.
How do the two go together?
The only answer I have for this apparent conflict is in Romans
11:33, quoted above. Accordingly, what appears to be a conflict
to us is no conflict with the Lord. It is part of the mind of
God that is totally beyond the grasp of man's finite mind. In
other words, in our wildest imagination, we cannot even begin
to grasp God's sovereignty and man's responsibility. This is one
of the many situations where we must say, By fait we understand.
(Cf., He. 11:3.) By faith we understand that God's divine and
sovereign grace works all things according to his divine and sovereign
will; we understand that every person is responsible for his every
action, and we understand that God is always just and righteous
(Dan. 4:35, Isa. 45:21, Zeph. 3:5, &c., Rom. 14:10-12, 1 Pet.
4:5, Jude 14-15.)
The context of 2 Timothy 2 tells us the best way to avoid error
and corruption is:
1) v. 15, hard and serious study of God's word.
2) v. 16, avoid profane and vain babblings.
We must avoid empty discussions of useless matters -- matters
that will not make us any better or worse for not developing nor
understanding them. (This refers primarily to the false teachers
of v. 14, whose teachings are countered by study of God's word,
v. 15. Then v. 16 speaks of agruments over things that do not
amount to anything, and only result in strife and hard feelings.)
Probably some of the more profane and vain babblings to be avoided
are arguments over God's Sovereignty and Man's Free Will. No matter
how much Believers study and argue over this doctrine, it will
never be understood. However, we are clearly told that our individual
responsibility is to make ourselves fit for the master's usethrough
studying his word, leading of the Spirit and departing from iniquity.
And we will be held accountable accordingly.
Required Peace
Though we will consider them individually, vv. 22-26 go together.
The goal of the "minister," and the Christian in general,
is found in v. 26 -- recovering those who are held captive by
the devil. Vv. 22-25 tell us how that goal will be accomplished.
Note that the emphasis is on the spirit, or attitude, of those
attempting the rescue -- there is only one reference to his teaching
ability but several to his proper attitudes, motives and life
style. We easily lose sight of the fact that we are engaged in
a spiritual warfare, which will not be won by wisdom of words
nor the ability to argue. It will only be won by God's Spirit.
V. 22, flee also youthful lusts. The context implies that a youthful
lusts is arguing over the mysteries of God's word; mysteries such
as "prophetic" speculations, God's total Sovereignty
over all things as carried out by his Divine Providence, election
and how man will be held accountable for how he uses his free
will.
A second point in this passage is one that is not so mysterious,
and that is with whom among Believers we are commanded to have
"peace." I know several Christians, pastors included,
who will have very little, if anything at all, to do with other
Believers who do not agree with them on the "finer"
points of doctrine. They bring to mind Paul's words:
1 And I, brethren, could not speak unto you as unto spiritual,
but as unto carnal, even as unto babes in Christ. 2 I have fed
you with milk, and not with meat: for hitherto ye were not able
to bear it, neither yet now are ye able. 3 For ye are yet carnal:
for whereas there is among you envying, and strife, and divisions,
are ye not carnal, and walk as men? 4 For while one saith, I am
of Paul; and another, I am of Apollos; are ye not carnal? (1 Cor.
3. See also 1:10-12.)
Paul deals with the issue of Christian unity in this section,
v. 22:
Flee also youthful lusts: but follow righteousness, faith, charity,
peace, with them that call on the Lord out of a pure heart.
Instructing Timothy, Paul calls upon Christians to flee from youthful
lusts, which not only includes uncleanness and filthiness as we
think of lusts, but also vain glory, applause of men, desire for
wealth, desire for knowledge (that replaces the work of God's
Spirit), rash self-confidence, strife, pride, &c.
Faith refers to truth in preaching the gospel of faith in Christ
with humility, as we will see; charity, or love for God and for
our fellow man, particularly fellow Believers, is to be shown
especially to other Believers, though they have different gifts
and callings. (Pride is probably the biggest hindrance to charity.)
We will readily agree with the requirements of faith and charity
as Christians and pastors, but the rest of the verse may be a
little difficult to accept: peace, with them that call on the
Lord out of a pure heart. Not only are we required to be at peace
with all men as much as possible (Rom. 12:18, Heb. 12:14), but
we are to take special care that we are at peace with those who
call on the Lord out of a pure heart:
peace, with, etc.--rather, put no comma, "peace with them
that call on the Lord out of a pure heart" (#1Ti 1:5 Eph
6:5 Col 3:22). We are to love all men, but it is not possible
to be at peace with all men, for this needs community of purpose
and opinion; they alone who call on the Lord sincerely (as contrasted
with the false teachers who had only the form of godliness, #2Ti
3:5,8 Tit 1:15,16) have this community [THEODORET]. (#Ro 12:18).
(JFB)
In this "Pastoral Epistle," Paul instructs Timothy to
flee from youthful lusts, yet he is to pursue peace with them
that call on the Lord out of a pure heart. (See RWP.) The point
of agreement with other Christians is, "Do they call upon
the Lord out of a pure heart?" We could define a pure heart
as the basic Christian faith--such as complete trust in Christ,
the desire to know and submit to his entire word and to advance
his kingdom (see Jn. 17):
The secret things belong unto the LORD our God: but those things
which are revealed belong unto us and to our children for ever,
that we may do all the words of this law. (Deut. 29:29.)
That which is revealed includes the law with its promises and
threats; consequently that which is hidden can only refer to the
mode in which God will carry out in the future His counsel and
will, which He has revealed in the law, and complete His work
in salvation notwithstanding the apostasy of the people. (Keil-Delitzsch,
I.451.)
Man is clearly shown God's will in the law, which includes his
promises and threats, e.g., Deuteronomy chapters 28 and following.
In showing him these things, man will be held accountable for
how he uses his "free will" in carrying out what is
required of him. On the other hand, how the Lord -- in his divine
and sovereign plan controlling all events, even turning the heart
of the king whithersoever he will (Pro. 21:1) -- works behind
the scene, is past understanding. How God works his plan is none
of man's business, for man's only business is doing the known
will of God to the best of the knowledge and ability provided
by God's grace.
The point of agreement among Believers IS NOT found in agreeing
on the secret things of the mind of God. Paul tells us that we
cannot know those mysteries, so when one makes God's secret things
the dividing line for fellowship, he genders (causes, e.g., he
fathers children) strife.
We are commanded to study the word of God. But no mater how much
one studies nor how much knowledge he gains, he will always have
a very incomplete understanding of the mind of God. But every
person can call upon the Lord out of a pure heart. The indwelling
Spirit will bear witness to the seekers of the truth of whether
or not another is calling on the Lord out of a pure heart. (Rom.
8:16.)
Thus the unsearchable judgments and ways of the Lord are not our
point of unity. Rather, our unity is the willingness (out of a
pure heart) to learn and do the mind of the Lord as it is clearly
given to us and to our children.
Christians are known for fighting among themselves--shooting down
their own planes. (Sadly, some of the "Christian" planes
need to be shot down, for they are rife with heresy.) But we are
to have love and patience, and we are to work at having peace
with those who call on the Lord out of a pure heart. According
to William Law,
The spirituality of true Christianity was preached to the world
by Christ and His disciples under the name of the kingdom of God...
True Christian worship is an attitude of the heart which is inwardly
attentive to God. It listens to the voiced of His ever-speaking
Word, watches the movings of His eve-sanctifying Spirit within
us, waits and longs in the spirit of prayer, faith, hope, love,
and resignation to His will...
This has been said in order to demonstrate fully that church unity
is not a matter that depends upon any human agreements or organization,
but is complete or defective in such degree as we live in unity
with, or contrary to, the inward Spirit and outward example of
Christ...
In the present fallen state of things, every church distinction
is but a reflection of the fleshly wisdom of the worldly-minded
man who has so long been building carnal religious systems with
the things of God. Divisive factions, under a pretense of serving
Christ, act for their own glory by the same sprit which keeps
the selfish, partial man solely attached to his own will. All
that needs to be removed from every church or Christian society
in order to make it part of that "demonstration of the wisdom
and power of God" that the true Church is intended to be,
is this self-seeking spirit of worldly wisdom. This is the evil
root at which the reforming axe should have been laid. Nor can
this spirit ever be overcome except by turning the hearts of all
redeemed souls to an inward adoration and total dependence upon
the supernatural power of the indwelling Holy Spirit.
Under this light I am neither Protestant nor papist, according
to the common acceptance of the words...
We are exhorted by Scripture, "Forsake not the assembling
of yourselves together, as the manner of some is." Therefore
I join in the public church assemblies, not because of the purity
or perfection of that which is found there, but because of that
which is intended by them. Fallen as these church assemblies are
from that first spiritual state, I reverence them as the remains
of all that was once the glory of a revived church, and I hope
will be again: namely, the ministration of the Spirit rather than
the dead letter. And I seek to exercise the Spirit of God's love
toward whatever good remains. (The Power of the Spirit, William
Law [1686-1761]. Pp. 85-87.)
In other words, the church "denominational" distinctions
established since the apostles are there because of the fleshly
wisdom of worldly-minded men who built religious systems for their
own glory. The reformation axe should have been laid against the
self-seeking spirit of worldly wisdom.
Paul's instructions are clear -- follow righteousness, faith,
charity, peace, with them that call on the Lord out of a pure
heart. (See Unity in Christ, John 17.)
Persecution
Yea, and all that will live godly in Christ Jesus shall suffer
persecution. (2 Tim. 3:12.)
I have been around those who seem to desire persecution: First,
they seem to want to be persecuted, even jailed, because they
feel it exalts them in the eyes of others (and it appears to do
that in many cases). Second, they seem to feel that the more one
is persecuted, the more godly that person is. Then the "persecuted"
ones look down on those who are not "suffering" for
the cause of Christ as they are.
2 Timothy 3:12 follows v. 11, where Paul spoke of the physical
abuse he endured because he followed Christ; therefore, we automatically
assume the persecution promised to God's people in v. 12 is the
world's "fire and sword" against the godly, as it often
is, e.g.,
Future passive of diwkw, "shall be persecuted" (shall
be hunted as wild beasts). (RWP.)
Does this mean that those who are not "hunted as wild beasts"
are not living godly lives? Looking closely at the verse, we see
that it does not say at least two things we commonly ascribe to
it: First, it does not say the godly will be persecuted with "fire
and sword," or "hunted as wild beasts." And second,
it does not say that the persecutors are the majority in the world,
though presently it seems that they are. This verse simply says
that all who live godly will suffer persecution. Observe:
...The apostle had spoken of his own persecutions, how he himself
bore them, and how God delivered him out of them; but he now generalizes,
in a manner, his own experience: others may look for a measure
of the same. None, indeed, are excepted; all who are minded (...
having their will set) to live piously in Christ Jesus --in Him,
or in union with Him, as the one true source of living godliness--shall
be persecuted. He does not say how or to what extent; but merely
states the fact, that persecution in some form or another shall
be their portion. And even this general announcement obviously
presupposes as its ground, the existence in the world around of
a spirit of alienation and hostility with respect to vital godliness.
But that might not be always and everywhere the same; it could
not but vary as Christianity itself rose to power, or the reverse;
and so, as regards quantity and force, a certain conditional element
necessarily enters into the statement, which may be put thus:
In so far as the world retains its native character, those who
are bent on leading in it lives of piety shall have to meet persecution.
If through the diffusion of the gospel the old has to a considerable
extent passed away, and a better order of things taken its place,
then the persecution may narrow itself to taunts, reproaches,
spiteful or contemptuous treatment, when at the behest of holy
principle a stand is made against worldly compliance or fashionable
vices. In these, however, the persecuting spirit breathes, only
less coarsely and vehemently than when fire and sword are its
weapons (Gal. iv. 29). So that the apostolic utterance still has
its application to the Christian life, and they who would prosecute
this life must be ready to brave such persecution. But they should
never court it; they are as much bound to avoid provoking it by
indiscretions, as to bear it meekly when excited by their virtue.
(The Pastoral Epistles, Patrick Fairbairn, 374, 375. 1874. Klock
& Klock reprint.)
First, common sense tells us that Paul makes a general statement.
If we try to make this verse stand alone, we must say that if
a person is not physically suffering for being a Christian, he
is not living godly. Though some people seem to believe this,
such a statement will not stand.
Second, though Paul identifies some of the persecution he went
through, such as beatings and prisons, he does not identify what
kind of persecution, nor to what extent persecution will be for
others. He simply states a fact that persecution, in some form
or another, will come to those who live godly.
Third, Paul's statement is given in the context of sin, and that
sin is found both in the Christian's surrounding society and in
his own flesh.
Fourth, as long as sin is in the world, there will be persecution
until there shall be time no longer (Rev. 10:6). And as long as
the godly are in this world, they will be persecuted. Death is
the only release from persecution.
Fifth, Christians must not seek persecution. I know people who
seem to seek persecution because, to them at least, it proves
that they are godly according to 2 Timothy 3:12. Those people
are in danger of pride, thinking that because they face physical
persecution, they are living godly lives. We should note that
an unsaved person can be physically persecuted for his good actions.
Does that persecution mean he is a godly person, as v. 12 implies?
Sixth, physical persecution against those who live godly depends
upon the social temper around him. As the surrounding Christian
temper varies, so will persecution. So, physical persecution will
not be everywhere, nor will it always be the same, nor will it
be against every godly person. In other words, Paul tells us that
even if we lived in an absolutely perfect world where everyone
around us loved God and did their best to live godly, we would
still have persecution.
Seventh, persecution does not require "fire
and sword."
But as then he that was born after the flesh persecuted him that
was born after the Spirit, even so it is now. (Gal. 4:29.)
The Hebrew text, Gen. xxi. 9, has simply 'laughing'... [T]he word
seems to mean 'mocking, jeering'... The anger of Sarah, taken
in connexion [sic] with the occasion, a festival in honour of
the weaning of Isaac, seems to require it. (Galatians, Lightfoot,
183. 1865. Zondervan reprint.)
Ishmael, Hagar's son who was born after the flesh,
laughed at, or mocked and made fun of, Isaac,
Sarah's son, who was born after the Spirit. Isaac was the son
of the promise, not Ishmael. Sarah saw the mockery, and insisted
that Hagar and her son be cast out, which they were.
According to Paul's usage in Galatians 4:29, persecution has two
definitions. And neither of the two refers to "fire and sword":
First, persecution can simply be the wicked mocking, or making
fun of the righteous. Second, Paul tells us in Galatians 4 that
every child of God has two natures -- the old nature, i.e., Ishmael,and
the new nature, i.e., Isaac, placed there by the Holy Spirit of
promise. Christian salvation did not solve the problem; rather,
salvation fired up the inner conflict between the old and new
natures. However, salvation gives the desire and power to obey
the new nature. And only the unconverted do not experience that
conflict.
Note: An inner conflict between "good" and "bad"
does not mean salvation. That conflict could simply be our conscience
-- formed by our upbringing and social conditions -- calling our
attention to what is proper. (See Rom. 1:20, &c.) The only
assurance of salvation is the word of God. (Jn. 5:39, 1 Jn. 5:13.)
Galatians 4:29, promises that the old nature, Ishmael, will persecute
the new nature, Isaac, in the child of God. God promises grace
to see us through this daily persecution, and only death will
deliver us from persecution. (Cf., Rom. 7:14-25.)
According to Galatians 4:29: 1) Persecution is when our desire
to please the Heavenly Father is undermined, if not outright killed,
by the old nature. 2) Persecution is when everything under the
sun comes to mind to justify us not being nor doing what is pleasing
in his sight. Ishmael is the one who attacks the godly desires,
convincing us that it is unimportant to do certain things that
we know please God. 3) Persecution is when the doubts and fears
and worries overtake us despite what the Lord promises us in his
word. 4) Persecution is when we have made everything right that
we know to do by God's grace, yet our conscience is still against
us, dragging up that past and beating us down with it. 5) Persecution
is when we try to stop some personal action that displeases God.
Those who have quit smoking know exactly what is meant -- the
old nature persecuted the new nature very harshly as you broke
that habit. 6) Persecution is when the old nature,Ishmael,
does his best to keep us in bondage to the traditions and errors
of the past, using everything at his disposal. He will use, "But
that was the way I was raised" to justify our sin. He certainly
will not tell us that Christ sets us free from those things, Galatians
5:1. 7) Persecution is when we want to strike out at someone whom
we feel did us wrong. ROAD RAGE is a good example -- persecution
is when Isaac wants to overlook that wrong, but Ishmael does all
he can to urge retaliation. 8) Persecution is when we say, WHY
ME, LORD?, or it questions why the Lord allows bad things to happen
to good people.
Persecution questions God. Persecution places doubts about God's
loving care for his own people. Though by God's grace I am not
divorced, I suppose that divorced people, though Christian and
remarried, face more persecution than I can imagine, e.g., Why
wasn't I good enough?"
And the list of persecutions goes on and on. Moreover, Ishmael's
persecution on the inside is far more devastating than any outside
"fire or sword." Inner persecution has destroyed the
spirit of far more godly people than the outside persecution by
wicked people around us ever has. Accordingly, the real persecution
is the inward bondage of sin.
And so is the Scripture fulfilled, Yea, and all that will live
godly in Christ Jesus shall suffer persecution.
Finally, those who might try to please the Heavenly Father with
no inward desire to do so are not saved. That is to say that salvation
brings the Holy Spirit to live within, and with that Spirit comes
the inward desire to live godly in Christ Jesus. If there is no
inward desire to live godly, then a major mark of conversion is
missing. The old nature will do all it can to persecute and smother
that desire to live godly.
8 We are troubled on every side, yet not distressed; we are perplexed,
but not in despair; 9 Persecuted, but not forsaken; cast down,
but not destroyed; 10 Always bearing about in the body the dying
of the Lord Jesus, that the life also of Jesus might be made manifest
in our body. (2 Cor. 4.)
Thus the promised persecution of v. 12 can simply be the old nature
persecuting the new nature. And this persecution we face continually.
Stand fast therefore in the liberty wherewith Christ hath made
us free, and be not entangled again with the yoke of bondage.
(Gal. 5:1.)
UNITY IN CHRIST
Paul told Timothy to follow righteousness, faith, charity, peace,
with them that call on the Lord out of a pure heart. (2 Tim. 2:22.)
In presenting the following, this pastor is not suggesting ecumenicalism.
The Lord Jesus himself established the common grounds upon which
Believers gather to advance his kingdom. The Lord Jesus himself
gave the world the right to judge those who claim to be his followers
when he said, By this shall all men know that ye are my disciples,
if ye have love one to another. (Jn. 13:35.) Were his words restricted
to the twelve to whom these words were spoken? Or were these words
for his people of all time?
Sadly, it seems that more often than not, professed Christians
act as though the Lord spoke only to their particular group within
their small section of their particular denomination. However,
such thinking is totally contrary to the word of God, as we see
from John 17.
John 17 is the true "Lord's prayer." Though the immediate
context here is Christ praying for his disciples who were with
him at this point in time, the general context is quite clear,
v. 20:
Neither pray I for these alone, but for them also which shall
believe on me through their word;
Christ was and is the everlasting high Priest for his people.
In this prayer, he prays for -- or mediates between man and God
the Father -- himself, for the disciples who were with him at
the time, and for every individual of all time who would believe
on him through the preaching of the gospel. From the beginning
to the end of the world, this prayer is the foundation and ground
of the Church of God, so we should look at this prayer.
(EXTRA NOTE: there are two definitions of the Church in Scripture,
but there are three in common usages. First, the word Church in
common use today is not found in Scripture, and its modern use
refers to a building, such as the Linden Baptist Church building
-- in the New Testament, the common word was synagogue. Second,
the word Church is used to describe a local congregation meeting
in the name of the Lord Jesus Christ, which is a Scriptural usage.
Third, the word Church is one that causes some controversy, and
it is used to describe the mystical body of Christ -- that is,
all who call on the Lord out of a pure heart, 2 Tim. 2:22. The
third usage is probably the most common usage, and is the one
referred to by Christ here in John 17. The context of the word
will normally tell you what is being referred to.)
It is not hard to pick up the theme of Christ's prayer:
11, And now I am no more in the world, but these are in the world,
and I come to thee. Holy Father, keep through thine own name those
whom thou hast given me, that they may be one, as we are. 21,
That they all may be one; as thou, Father, art in me, and I in
thee, that they also may be one in us: that the world may believe
that thou hast sent me. 22, And the glory which thou gavest me
I have given them; that they may be one, even as we are one: 23,
I in them, and thou in me, that they may be made perfect in one;
and that the world may know that thou hast sent me, and hast loved
them, as thou hast loved me.
Four times, Christ prayed for unity among his people. His evident
desire was that his people would follow righteousness, faith,
charity, peace, with them that call on the Lord out of a pure
heart.
But the peace and unity Christ prayed for is not unlimited. By
unlimited, I mean that godly peace and unity can only be within
the guidelines established by Christ. John 17 gives the basis
of unity among his people. Note the basis of the unity of God's
people as prayed by Christ himself:
First, v. 2, their common eternal life in Christ.
V. 8 speaks of the common faith -- Christ is the Son of God, and
that there is no approach to God the Father except through Christ.
And God the Father must give the "souls" to Christ,
v. 9. Note that true peace and unity must be around the common
faith in Christ. Any other unity is man made, and will not bring
peace.
Second, v. 3, their common desire to know the only true God, and
Jesus Christ, whom the Father sent. One purpose of gathering in
a public Christian assembly is to better know the only true God,
and Jesus Christ.
Third, v. 4, their common work, and that work is identified by
Christ as he continues praying.
Fourth, vv. 5, 6, their common desire to manifest the name of
God --- that is, glorify the Father and his Son, Jesus Christ
by keeping God's word: they have kept thy word. Christ's goal
on this earth was to glorify God the Father, and he was dependant
upon the Spirit of God to enable him to do that. (Christ's goal
was to save the elect, salvation being used in the fullest sense
of the word.) The common goal of God's people must be only one
goal:
Whether therefore ye eat, or drink, or whatsoever ye do, do all
to the glory of God. (1 Cor. 10:31.)
V. 8, God is glorified as we keep God's word as delivered to man
by the Word of God.
We should mention v. 11 under common desire here - a common desire
to be one, as the Father and Son were one while he was here on
earth. The unifying point between the Father and the Son was the
Son's determination to do the Father's will at all times, regardless
of the cost. The one mind of the Father and the Son was to do
what always pleased the Father -- And he that sent me is with
me: the Father hath not left me alone; for I do always those things
that please him. (Jn. 8:29.)
Note 1. His people are identified by their desire to keep the
word of God.
Note 2. When the sincere goal of our heart is to glorify God the
Father, then we can honestly pray for and expect special workings
of God's Spirit in and through us.
Note 3. How many are willing to pay any price to do God's will
as best they know it and understand God's word? William Law said:
This has been said in order to demonstrate fully that church unity
is not a matter that depends upon any human agreements or organization,
but is complete or defective in such degree as we live in unity
with, or contrary to, the inward Spirit and outward example of
Christ... (The Power of the Spirit, William Law [1686-1761]. Edited
by Dave Hunt. Christian Literature Crusade. 1971. P. 86. Law was
educated at Emmanuel College, Cambridge, and became a fellow,
and in 1711 received holy orders. He refused to take an oath of
allegiance upon the accession of George I, so he forfeited fellowship
and all prospects of advancement in the Church. Who, 242.)
Church unity is not based upon human agreements or organization,
but is based upon living in unity with the indwelling Spirit of
God and the outward example of Christ -- that is, the common outward
conformity to the Word of God. Many times there must be separation,
disunity, among Christians, but those times are identified as
when others refuse to separate from sin; then we must separate
from them. (1 Cor. 15:33, 6:14ff.)
Fifth, v. 13, their common joy.
Joy is a common word in both the Old and the New Testaments. In
both Testaments, the object and ground of the Believer's joy is
God himself, as we see here in John 17:13. Joy is a result of
being in proper relationship with God the Father through Jesus
Christ; Biblical joy has very little, if anything, to do with
outward circumstances.
Happiness, on the other hand, in its Greek or Hebrew, appears
in neither Testament; however, its synonymblessedness occurs in
both. The usual word for happy is found in profane (secular, not
Scripture) Greek, and does not occur in the LXX or in the NT.
The ordinary pagan notion of happiness was purely external --
that is, it was used to describe an emotion that resulted from
some pleasant external event or experience. (See A Dictionary
of the Bible, by James Hastings, II.300, 790. T & T Clark.
1899.)
Sixth, v. 14, their common enemy, the world.
Note that our enemy IS NOT others who desire to please God above
all else, regardless of what "denomination" or church
they might identify with, or what system of eschatology they might
follow.
Seventh, v. 15, their common deliverance. The prayer is not to
be delivered from danger, but that we would be delivered from
those things that injure our testimony in the world.
Eighth, v. 15, their common desire to avoid the alluring evils
of this present world.
For in Christ Jesus neither circumcision availeth any thing, nor
uncircumcision, but a new creature. 16 And as many as walk according
to this rule, peace be on them, and mercy, and upon the Israel
of God.(Gal. 6:15. See also 2 Cor. 5:17.)
Paul tells us that the all important thing is whether or not a
person is a new creature in Christ. The result of being a new
creature is having new desires, and those desires are contrary
to the evils of this present world.
Note that we should be praying for one another as Christ prayed:
that they should be kept from evil.
Ninth, v. 16, their common King, Jesus, and common kingdom while
still in this world:
12 Giving thanks unto the Father, which hath made us meet to be
partakers of the inheritance of the saints in light: 13 Who hath
delivered us from the power of darkness, and hath translated us
into the kingdom of his dear Son: (Col. 1.)
Tenth, v. 17, their common sanctification. God's people are sanctified
-- that is, set apart, or dedicated to God. And they have a common
word and Spirit to do that setting apart, the indwelling Spirit
of God and the written word of God. We have a common truth, God's
word, to do that work.
V. 19, fits very closely with v. 17, so we will cover it here.
V. 19 tells of a common commitment. The word of God must also
be considered a Command-Word from God. Therefore, we all have
the same standard to live by. We are, therefore, to have a common
commitment or determination to live holy lives (to the death if
needs be, as Christ did) according to the grace of God, the indwelling
Spirit and the Law-Word of God. (See all of 1 Peter,e.g., 1 Pet.
1:15, 16 and 2 Pet. 3:11.) Our common ground is a common commitment
to Christ, not to any man made or designed organization:
I beseech you therefore, brethren, by the mercies of God, that
ye present your bodies a living sacrifice, holy, acceptable unto
God, which is your reasonable service. (Rom. 12:1.)
Eleventh, v. 18, their common calling, even as Christ was called
by the Father. This common calling must be considered a common
command, for he says, I also have sent them into the world. The
command is to take Christ and Christianity into the world, even
as Christ was called to take God the Father into the world.
Note 1. Unity is NOT based in a common withdrawal from this world,
but the common commitment to win the world for Christ.
Note 2. Unity is NOT based in a common meeting place -- that is,
a common church building. Actually, v. 18 corresponds with Matthew
28:19, 20, and the command to go into all the world and Christianize
the nations. Our common grounds, according to Christ's prayer,
is our common commitment to properly represent the Christian Religion
in the world.
Christ sends his followers to take his message into the world,
even as he was sent by the Father into the world. V. 15, Christ's
prayer for his followers includes the prayer that the Father would
keep them from absorbing the world's wicked ways.
Twelfth, v. 20, their common unity with the saints of all ages.
Though Christ made this a general prayer for all who would be
converted, he knows each person by name. When we were saved, our
NAMES were written in the Lamb's book of life.
Thirteenth, v. 22, their common glory, and that glory is Christ.
Fourteenth, v. 24, their common home.
What kind of reproach is it against Christ when his people cannot
love one another when they will have to spend eternity together
in the same place?
A Gift?
For by grace are ye saved through faith; and that not of yourselves:
it is the gift of God: Not of works, lest any man should boast.
(Eph. 2:8, 9.)
This is no doubt one of the greatest passages in Scripture concerning
our Salvation:
The word salvation (soteria) means deliverance, preservation,
victory, and health, and it refers to material and temporal deliverance,
as well as personal, national, temporal and eternal triumph. (R.J.
Rushdoony,Salvation and Godly Rule, p 1.)
We think of our salvation as a free gift to us, which it is. However,
when we think of a gift, we think of a Birthday
gift--we accept that gift, and feel no responsibility along with
it--IT WAS A GIFT, with no strings attached.
A gift has a clear implication of no responsibility, and it is
ours to use as we please. Once it has been given to us, the giver
loses all claim to it, and all claim to the one he gave it to.
However, the free gift of salvation was not free.
In about 450 AD, Salvian, The Presbyter, wrote a tremendous book
on the fall of Rome, The Governance of God. After reading it one
time, I had to scan it all into a computer file, and would like
to post it on the web. I cannot read it without being overwhelmed
with all the material it contains that needs to be developed.
His description of Rome and the cities of Gall as they fell to
the barbarians fits identically with the U.S., including rampant
gambling, sports in place of serving Christ, immorality, corruption
in high offices, oppressive taxes--particularly on property, prosperity
that led to gross immorality, sodomy, and more things than can
be mentioned, e.g. (Foot Notes in text are marked [#]):
Finally, besides other instances which prove it, one particular
illustration establishes the point I am making. If, when it should
happen---because it often does happen that on the same day on
which an ecclesiastical feast occurs the public games are performed---I
ask of everybody's conscience what place has greater crowds of
Christian men: the spectators' benches at the public games or
the entrance to the house of God? Do the crowds prefer the temple
or the theater? Do they love more the teachings of the Gospel
or the theatrical musicians; the words of life or the words of
death; the words of Christ or the words of the mime? (Actor, ed.)
There is no doubt that we love more that which we prefer. (We
show our love by our actions, ed.) For, on every day of the fatal
games, whatever feast of the Church it may be, not only do those
who say they are Christians not come to the church, but, if any
come perhaps unwittingly, if they hear the games being performed,
while they are already in the church, they leave the church. They
spurn the temple of God in order that they may run to the theater.
They leave the church in order to fill the circus. We leave Christ
at the altar and feed our adulterous eyes with the most impure
visions and with the fornication of the vilest games. Very rightly,
therefore, the Lord has said to us: 'on account of your dirt you
have been expelled into banishment.' And again He says: [20]
'the altars of this laughter shall be banished.'
20 I have been unable to locate these texts.
(P. 164.)
Where, may I ask, is the largest crowd of professed Christian
men on race day when that day falls on Sunday? Where is the largest
crowd of Christian men on "Supper Bowl Sunday"? (At
a former church where we used to be staff members, when the Dallas
Cowboys palyed, the service had better be done in time for the
men to get home and watch the kick off. If they thought they would
not be home in time, some of the otherwise faithful men would
stay home. We had to have a guard in the church parking lot, and
on Dallas Cowboy Sundays there was no shortage of men who volunteered
to watch the lot.)
The striking thing about Salvian's account is that Rome and the
cities of Gall had been converted to Christianity. Salvian then
lays the blame for their fall upon the Christians who acted worse
than the pagans.
At the close of Book Six, he makes this statement:
(18) Since these things I have enumerated should be done in return
for God's recent favors, let us see what we actually do. We run
directly to the games and take wings to their madness. The people
flood the theaters and everybody revels in the circuses. God gives
us good things that we be good. We, on the contrary, as often
as we accept good, heap up our evils. God calls us by His favors
to righteousness; we rush to unrighteousness. God by His favors
calls us to repentance; we rush to destruction. God calls us to
chastity; we rush to impurity. (We will reproduce some of his
comments concerning the theater, or in our day, the movies and
the TV, particularly the wicked "sitcoms" and "soaps."
This new fall TV season has reached a new low in corrupt "sitcoms."
People watch them, or they would not show the filth.)
Despite God's favors to us and his call to repentance and right
living, we continue on in our own ways with the things of this
world that cause us to lust.
Nobly do we respond to His sacred gifts. Nobly do we either acknowledge
or honor His gifts, we who accept so many benefits from Him and
compensate Him with so much injury. This very thing, is it not
an injury to God, or can any injury be more unbecoming when there
is much and great need for thanks? [45] Through
the inveterate taint of all evils in us we can no longer be otherwise
than evil, unless we completely cease to exist. I ask: What hope
of good fruit is there in us?
45 Lacuna in text. Reading according to Pauly.
Nobly, or like a cur (an old word loosely meaning "ungrateful
dog), we accept God's gifts, especially salvation, and his many
benefits with little or no thought of any kind of responsibility
to the Lord.
They who sin in ignorance are corrected when they learn their
error. They who are devoid of religion begin to change their way
of life when they change their faith. Lastly, as I have said,
they who are made evil by too great abundance or security cease
to be bad when they cease to be secure. We do not fall through
ignorance, nor are we ignorant of religion, nor are we corrupted
by material prosperity and security. Everythings [sic.] is just
the opposite.
We know the true religion and are not excused by ignorance. We
do not have the peace and wealth of former times. All things which
were are either gone or changed. Only our vices alone have increased.
Nothing is left of our peace and former prosperity except our
crimes alone and in full. Our crimes which have ended our prosperity
are left. Where are the old resources and dignities of the Romans?
Formerly, the Romans were most strong; now they are without strength.
The old Romans were feared; we are afraid. The barbarian people
paid them tribute; we are tributary to the barbarians. The enemy
sells us the enjoyment of daylight. In a way, our entire welfare
is at a price.
If we did not know better, our sin would be a different story,
but we do. Therefore, our sin is greater. Notice here that he
said Rome's prosperity led to its wickedness, though it professed
to be Christian. Its wickedness led to its final destruction.
O our misfortunes! To what have we come! And we are thankful to
the barbarians from whom we buy ourselves for a price. What can
be more abject or wretched for us? And we think we are still living,
despite the conditions under which we actually live. We even make
ourselves a laughing-stock; we call the gold which we pay, a benefit.
We call what is really a ransom, a gift. But it is a price paid
on the hardest and most miserable terms. All captives enjoy their
freedom once they are redeemed. We are constantly being redeemed,
but we are never free. The barbarians deal with us in the manner
of those masters who hire out for a daily wage their slaves who
are not necessary for their own service. Likewise, we are never
free from this tax which we pay. We continually pay wages for
the purpose of paying them forever. (Pp. 183, 184.)
Whether or not he is speaking of the ransom paid for our sin in
his last paragraph is not my point, though that is what got my
attention.
First, "We call what is really a ransom,
a gift." Second, " But it is a price
paid on the hardest and most miserable terms." Third,
"All captives enjoy their freedom once they are
redeemed. We are constantly being redeemed, but we are never free"
to do our own thing.
First, "We call what is really a ransom,
a gift." Consider what this very perceptive man said 1600
years ago -- what was a really ransom, we call a gift (admittedly,
Scripture calls salvation a gift, but it also calls the payment
for that gift a ransom, which is true to God's law, e.g., Ex.
21:30, Ps. 49:7, Isa. 43:3, Mat. 20:28, 1 Tim. 2:6).
I am what might be called a "Sovereign Grace" preacher.
I am called, saved and empowered to do what I do by the Sovereign
Grace of God. I did nothing to deserve his workings in me, nor
did you--it was freely given to us. However, the typical idea
of God's Grace seems to be that because it is freely given to
us, it is without cost orobligation. (Like so many offers we receive
through the mail trying to get us hooked on what is being offered.)
The general thought among many Christians seems to be that because
it is a gift, it has no responsibilities with it,e.g., a Birthday
Gift.
However, though the gift did not cost us, the cost of the gift
was high. What we call a gift was really a ransom payment. Just
as sure as Israel of old was ransomed from his bondage in Egypt
by the blood of the Passover lamb and by the death of the first
born, God's people today had to be ransomed from bondage:
Art thou not it which hath dried the sea, the waters of the great
deep; that hath made the depths of the sea a way for the ransomed
to pass over? (Isa. 51:10.)
The gift of salvation was given to me by grace through faith,
but that gift was a ransom payment for my sins.
I will ransom them from the power of the grave; I will redeem
them from death: O death, I will be thy plagues; O grave, I will
be thy destruction: repentance shall be hid from mine eyes. (Hosea
13:14 Quoted by Paul, 1 Cor. 15:55. Mat. 20:20, 1 Tim. 2:6.)
Second, " But it is a price paid on the
hardest and most miserable terms." That free gift cost Christ
more than you or I can imagine. The ransom was paid for you and
I; we were ransomed from the curse of sin and death. We were ransomed,
and the price is paid in full.
Third, "All captives enjoy their freedom once they are redeemed.
We are constantly being redeemed, but we are never free."
Clearly, the ransom has been paid, but we were not ransomed to
be free to do our own thing. We were redeemed from the curse of
sin so we could live unto righteousness:
For ye are bought with a price: therefore glorify God in your
body, and in your spirit, which are God's. (1 Cor. 6:20. See also,
7:21-27.)
Our Salvation is a free gift, but there was a price paid for it--Christ
paid a ransom for our souls. 1 Corinthians 7:22 says we are ransomed
from bondage to sin and the devil so we can be the Lord's freeman.
Yes, his gift set us free, but with it came servitude to Christ.
We are no longer servants to sin and death, but we are now servantsto
Christ and to righteousness and life.
Paul told us that salvation is a free gift of God.
And he is the same man who wrote that salvation is not without
cost and responsibility. Certainly, salvation is free, but that
gift cost--it cost Christ his life-blood, and it cost us. Though
the gift is free to us, it was not free. We were bought with a
price, and we are not without obligation.
I am debtor both to the Greeks, and to the Barbarians; both to
the wise, and to the unwise. (Rom. 1:14. See also 6:18-22. Note
that the fallen man wants to be free from righteousness.)
Freedom from sin does not mean freedom from responsibility--it
means servitude to God through Christ. (1 Pet. 2:16.) The ransom
Christ paid set us free from the power and penalty of sin, yet
it bound us to a tremendous responsibility. (Lk. 14:25-34.) Throughout
Scripture, we find the warning that though salvation is free,
it is not free of responsibility, a
few of which are: 1) doing what we can to reach others with the
gospel. (Mat. 28:18, 19.) 2) faithfulness in public assemblies.
(Heb. 10:25.) 3) keep up the house of God. (Haggai 1.) 4) finance
the Lord's work with 10% of what the Lord has increased you with,
the tithe. (Mal. 3.) 5) live a godly life in EVERYTHING we do,
particularly in our family responsibilities. (1 Cor. 10:31.) 6)
social involvement, which means being salt and light in the surrounding
darkness and corruption. (Mat. 5.)
I cannot emphasize enough that though salivation is a free gift
according to the Grace of God, it is not free from cost and responsibility.
Many seem to view Salvation as a freedom from responsibility,
forgetting what it cost; it was a ransom, but
it was a ransom for service, service to God through our Lord Christ.
Note that Christians faithfully serve human masters because of
the immediate results. But they fail to serve Christ because there
are no immediate results. "We know the true religion and
are not excused by ignorance." (Salvian,q.v.) We know that
our free salivation was made possible because the ransom was paid,
yet we accept it as a gift with no responsibility. The free gift
given to us was without cost to us, but it did not free us from
responsibility It freed us from the power of sin that keeps us
from serving God with righteous motives according to his commandments.
(Lk.1:74, 75.)
Yes, salvation is a gift, but it was a ransom paid by the precious
blood of the Lamb of God. Those for whom the ransom was paid are
now the Lord's freemen--that is, they are now servants of the
Lord's rather than servants of sin.
Reprint
Pokemon
and the dangers of role-playing games
Who are the strange little creatures from Japan that have suddenly
turned into global superstars? Most kids know: They are called
Pokemon (short for POCKEt MONster) and they have stirred up mixed
reactions. Any child exploring the most popular Pokemon websites
will be linked to a selection of occult games such as SailorMoon,
Star Wars, and others more overly evil. A click on the ad for
Magic: The Gathering brings Pokemon fans to a site offering promotions
such as this:
A global games phenomenon, Magic: The Gathering is to the 1990s
what Dungeons and Dragons was to the 1980s, but with the added
dimension of collectibility. Here is the official reference to
the biggest new teen/young adult fantasy game of the decade, complete
with full-color reproductions of every existing Magic card.
THE POKEMON MESSAGE
These websites give us a glimpse of the mysterious little creatures
called Pokemon. Ponder the suggestions in this greeting:
Welcome to the world of Pokemon, a special place where people
just like you train to become the number-one Pokemon Master in
the World!
Pokemon are incredible creatures that share the world with humans....
There are currency 150 documented species of Pokemon.... Each
has its own special fighting abilities;... Some grow, or evolve,
into even more powerful creatures.... Carry your pokemon with
you, and you're ready for anything! You've got the power in your
hands, so use it!
What if children follow this advice, as many do. It makes sense
to those who watch the TV show. In one episode (May 20), Ash,
the boy hero, had just captured his fifth Pokemon. But that wasn't
good enough, said his mentor. He must catch more to become a Pokemon
master. The more he catches and trains, the more power he will
have for future battles.
Ash didn't understand the supernatural powers he faced. Neither
do most young Pokeman fans today. Unless they know God and His
warnings, they cannot understand the forces that have captivated
children around the world. And if parents underestimate the psychological
strategies behind the mass marketing, they may dismiss Pokemon
as innocent fantasy.
MARKETING A NEW LIFESTYLE
The Pokemon television series is free, but it inspires the obsessive
new games that disrupt families by giving children a seductive
vision (to become Pokemon masters) and a tempting promise (supernatural
power).
These enticements are drilled into young minds through clever
ads, snappy slogans, and the "Pokemon rap" at the end
of each TV episode: I will travel across the land/Searching far
and wide/Each Pokeman to understand /The power that's inside./Gotta
catch them all!
The last line, the Pokemon mantra, fuels the craving for more
occult cards, games, gadgets, and comic books. While children
delight in these mysterious realms, concerned parents wonder what
kinds of beliefs does Pokemon teach?
CHANCING BELIEFS AND VALUES
Back in 1995, Cecile DeNozzi's local elementary school had found
an exciting way to teach math using Magic: The Gathering.
Mrs. DiNozzi refused to let her son participate in the "Magic
dub." But a classmate gave him one of the magic cards which
pictured spirits rising from graves. Like al1 the other cards
in this ghastly game, it offered this morbid advice: "Sacrifice
a white creature."
"What does 'summon' mean?" he asked his mother after
school one day.
"Summon? Why do you ask?"
He told her that during recess the children would "summon"
the forces on the cards they collect by raising sticks into the
air and saying "Spirits enter me." They called it "being
possessed."
Occult role-playing games add a sense of personal power and authority
through identification with godlike superheroes. Though the demonic
realm hasn't changed, today's technology, media, and multicultural
climate makes it easier to access and harder than ever to resist.
In role-playing games the child becomes the master. As in contemporary
witchcraft, he or she wields the power. Children from Christian
homes may have learned to say, "Thy will be done," but
in the role-playing world, this prayer changes to "My will
be done!" God, parents, pastor and other authority figures
no longer fit.
When the game includes occultism and violence, the child-hero
becomes an extension of the spiritual power used to destroy opponents.
In Pokemon, the repetitive choices to fight, poison and evolve
will sear the conscience, devalue life, and produce automatic
responses in the player.
WHAT CAN PARENTS DO?
These suggestions can help you prepare your child to resist occult
entertainment:
1. Consider scriptures such as Ephesians 5:8, 16, 6:10-18; Philippians
4:8; and Colossians 2:9.
2. Teach a biblical attitude toward evil with comments such as,
"Who would want to play with that bad monster? Let's find
something that makes us happy instead."
3. Ask,"What does this game show you about magic? About God?
About yourself?"
4. Determine if the game involves supernatural power. What is
its source?
5. Ask, "What does it teach about violence or immorality?
Does it build godly character?"
Berit Kjos is a columnist, conference speaker, grandmother and
author of Brave New Schools and A twist of Faith. An expanded
version of this article can be found at www.crossroad.to
[Reprinted from AFA Journal, Oct., 1999. PO Drawer 2440, Tupelo,
MS 38803. Used by permission.]
Editor's note
The primary mission of a teacher of God's word is to rescue those
who might be in the Devil's snare. (2 Tim. 2:26.) Snare is an
interesting word. It refers to something that suddenly and unexpectedly
entangles and catches birds and animals. It catches them unawares
-- they think they are safe until they are caught. And the devil
has many times in the past used "harmless" games to
ensnare the simple.
Japan has been taken over by monsters, and no, we don't mean Godzilla.
The craze over Pokemon (called "Pocket Monsters in Japan)
has spread from the Pokemon Game Boy games to toys, clothing,
cartoons, and even snack foods. You can't go anywhere in Japan
without running into Pokemon, and now, it's taking over america.
(From Nintendo's Pokemon Website. Nintendo is a Japanese company.)
Burger King is using Pokemon, as is General Mills. There is a
Trading Card Game Tour now traveling the country, and tour dates
are set for Pokemon "Trainers." (The owner "trains"
the different Pokemon characters for battle.) Pokemon figures
are openly called "monsters."
Dateline had a segment on Pokemon this last fall, and they made
the point that the Pokemon pictures represent Japanese gods. Notice
also that part of the promotion for Pokemon says that only 150
Pokemon identities have been discovered thus far, implying they
are still seeking for more of those gods. However, that may well
be an advertising ploy.
Parents Beware
At the very least, Pokemon (i.e., POCKEt MONster) boarders on
being demonic, and Christians must have nothing to do with this
"game." The forces being summoned by the children in
these Role Playing Games (RPGs), e.g., Magic: The Gathering, are
demonic forces. And we wonder why violence is taking over the
government schools, and the age of violent offenders continues
to decrease. (New laws will not stop the violence; only a new
god, the Lord God, will stop the violence.) The government schools
are at war against the Christian God and against the family. The
government threw God out of the education system several years
ago, and now they summon demonic forces to replace him. When the
children are taught it is the very worse of evils to seek aid
from above, the God of the Bible, then where can they go to seek
aid? Notice that "prayer" is forbidden which seeks to
summon aid from on high, and instead magic is encouraged, which
seeks to summon aid from beneath. Guess which "aid"
is the most appealing and the more readily available.
Follow a few of the links from Pokemon sites (there are many),
and you will find yourself on sites such asWizards that "teach"
youngsters how to use "magic" for fun and games. You
will also find links to many sites offering instruction for RPGs.
The RPG one will encounter the most is Dungeons & Dragons.
Probably the same parents who condemned D&D when it was popular,
today allow their children to pursue Pokemon.
Scripture
"Your sayings are harsh," some may say. Question - which
god is glorified by the Pokemon pictures and "game"?
The Lord God of the Bible or the prince of the power of the air?
First, RPGs offer the player power over the spirits involved,
so that the player's will can be done over the spirits - supernatural
powers. This offer is in sharp contrast to the Christian's attitude
of "Nevertheless, thy (God's) will be done with me in everything"
- subject to God's supernatural power. (Lk. 22:24.)
Consider the difficulty of getting a young person to give up his
supposed power over the forces of darkness and submit totally
to the power of the indwelling Spirit of God. Though Pokemon and
D&D offer demon power for the individual's use (the player
"trains" the Pokemon images, implying that he controls
the power), the end result is that the power binds the individual.
It is not a harmless game. Admittedly, Pokemon is not as openly
demonic as is D&D, but that certainly does not change the
fact that the power the player seeks in RPGs is not the power
of the Holy Spirit of God. It is the power of "monsters."
Consider the ease with which the player can attempt to transfer
these supernatural powers from his imaginary role into his everyday
life. And let us not deceive ourselves into thinking such things
will not happen. In my 30 + years working with people, I have
encountered more than a few held captive by the powers of darkness
behindD&D.
Second, we have been warned:
8 Be sober, be vigilant; because your adversary the devil, as
a roaring lion, walketh about, seeking whom he may devour: 9 Whom
resist stedfast in the faith, knowing that the same afflictions
are accomplished in your brethren that are in the world. (1 Pet.
5.)
The devil's purpose is to ruin men, Christians particularly. He
will not miss the opportunity to ambush and sift us - influence
us to depart from the faith ever so slightly (make us look like
chaff rather than wheat, Lk. 22:31. Gill).
Sober, vigilant, rather than "drunken"
and unconcerned. We must always be watchful and on guard, for
our enemy is always watching for the opportunity to take advantage
of us. In fact, he is continually walking about looking for those
who are not paying attention to what is going on. By "paying
attention," I mean comparing every thought and action - surrounding
events - with the word of God, and acting accordingly. We get
so caught up in everyday life that we are prone to ignore things
that are not coming at us as a roaring lion. (If it keeps the
kids quiet, let them have it.)
Third, because the devil is not coming at us as a roaring lion
does not mean he is not intent on devouring us by whatever means
he can devise. Satan tempts in three forms: 1) subtle serpent
who deceives our senses, perverts our judgment, and holds our
imaginations in his spell. 2) angel of light who deceives us with
false ideas about spiritual things, including religion, God's
providence and grace. 3) roaring lion who runs us down and attempts
to destroy us by violent action, persecution and even death. (See
Clarke.)
Peter tells us that the enemy does not necessarily pay special
attention to us, for what we face is not unique among the brethren
who are in the world. Basically, the enemy is looking for the
opportunity to catch people unawares.
Fourth, rather than attempting to "fellowship" with
(summon) the forces of darkness, Pokemon's demons, &c., we
are to reprove them. (Eph. 5:11.) Though Christ hath delivered
us from the power of darkness, one can give place to those powers
to work in his life. (Col. 1:13, Eph. 4:27 - though the context
is clearly speaking against anger and wrath, the warning is equally
valid for all areas, particularly when people willingly seek demonic
aid and power, even when it is a "game." Cf., Eph. 6:12.)
Fifth, do we think that the scripture saith in vain that our battle
is a spiritual battle? (Eph. 6:12.) Those who have "fellowshiped"
with beings such as Pokemon's spirits need to renounce those hidden
things of dishonesty, i.e., burn the cards, confess the sin, and
ask the Spirit of God to remove them and-or their influence from
us. Parents must "stand in the gap" for their children
under their authority who have been involved in such demonic activity.
(2 Cor. 4:2. See War on the Saints, by Jessie Pen-Lewis.)
Conclusion:
People reject the truth, the Word of God, and because the sentence
against that evil, e.g., seeking the devil's power even in games,
is not executed speedily, they think there are no disastrous results.
(Ecc. 8:11.) Actually in rejecting the truth, they have accepted
the antichrist. Snare implies also that the "victim"
does not see the snare, or what lies ahead, and the one attempting
the recovery must approach him carefully. Such action is the real
"Operation Rescue" -- that is, rescuing those who are
caught in devil's snare. (Gal. 6:1.)
Moreover, if one willfully rejects the truth of God's word after
being admonished, he must be rejected as a heretic: " If
Christ and his gospel will not be received, antichrist shall come
in with all lying wonders, and shall prevail." (Taylor, Titus,
527. Klock & Klock.) If a teacher is given over to the antichrist,
the Believer should withdraw himself from him if he does not want
also to be caught in the snare of the devil. (See 1 Tim. 6:5,
2 Tim. 3:5.)
Note that the society that rejects Christ and his Gospel is open
to all kinds of lying wonders - RPG's prepare the way for public
acceptance of witchcraft.
By His Sovereign Grace Alone
Bro Ovid