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God predestines and calls sinners unto life in Christ.

Man’s willful bondage to sin precipitated his need for God’s grace. We will examine the theological doctrine of effectual calling and regeneration and the difference between Monergism and Synergism.

The Westminster Confession, chapter 10, puts it very well:

10.1. All those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time effectually to call [Rom. 8:30; 11:7; Eph. 1:10, 11], by his Word and Spirit [2 Thess. 2:13–14; 2 Cor. 3:3, 6], out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ [Rom. 8:2; Eph. 2:1–5; 2 Tim. 1:9–10]: enlightening their minds spiritually and savingly to understand the things of God [Acts 26:18; 1 Cor. 2:10; 12; Eph. 1:17–18], taking away their heart of stone, and giving unto them an heart of flesh [Ezek. 36:26]; renewing their wills, and, by his almighty power determining them to that which is good [Ezek. 11:19; Phil. 2:13; Deut. 20:6; Ezek. 36:27], and effectually drawing them to Jesus Christ [Eph. 1:19; John 6:44–45]; yet so as they come most freely, being made willing by his grace [Song of Songs 1:4; Ps. 110:3; John 6:37; Rom. 6:16–18].

10.2. This effectual call is of God’s free and special grace alone, not from anything at all foreseen in man [2 Tim. 1:9; Titus 3:4–5; Eph. 2:4–5, 8–9; Rom. 9:11], who is altogether passive therein, until, being quickened and renewed by the Holy Spirit [1 Cor. 2:14; Rom. 8:7; Eph. 2:5], he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it [John 6:37; Ezek. 36:27; John 5:25].

What have we learned from these portions of the Westminster?

First, only those whom God has predestined for life are effectually, truly called and regenerated, contrary to the Arminian view which only sees God’s calling as universal going out to all people on earth. Second, God effectually calls and regenerates spiritually dead sinners to new life by his Word and Spirit and by the grace of his Son Jesus Christ. Here Westminster draws from the biblical metaphors by stating that the Spirit enlightens the mind to understand (Eph. 1:17–18), takes away the heart of stone and replaces it with a heart of flesh [as with feeling, heart-felt respondent to God’s love and the Grace offered the chosen] (Ezek. 36:26), renews the will, and effectually draws the sinner to Jesus Christ (John 6:44–45). Yet, though the Spirit’s drawing is effectual, nevertheless, man comes most freely, “being made willing by his grace.” The will, therefore, is renewed and made willing to believe.1

Moreover, notice the order in which Westminster places God’s grace in reference to man’s faith. In 10.2 Westminster states that the effectual call is purely of God’s grace so that man is absolutely passive. It is only when the sinner has been “quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.” In other words, man’s answer to the call only comes after the Spirit has “quickened and renewed” and not before. 2

Westminster’s understanding of grace—which was restated by John Owen and Thomas Goodwin’s Savoy Declaration (1658) and the Second London Confession (1677, 1689) of the Particular Baptists—once again demonstrates, as was the case with Augustine, Calvin, and Dort, that it is God’s grace which must precede any activity (faith included) on the part of the dead sinner. 3

Until God effectually calls and regenerates the sinner, no faith will be present. To reverse this order would be to exalt man’s will over God’s grace. One of the main reasons the Puritans in England detested Arminianism. In other words, it “inclines men to pride” by allowing “man’s participation in the work of his salvation.” 4

Arminianism also referred to as Wesleyanism, means that man’s will via his own volitionary will, activates his own faith in Christ by his own acceptance of the Bible’s teaching, via his reasoning faculties, and firms up the process of Salvation in cooperation with God. This opposes the above presentation of the Westminster’s scriptural proof that God alone calls and then activates man’s acceptance via His Spirit to acquiesce to His call to come to Christ.

E. Brooks Holifield…states, “The defining mark of Reformed theology was its regard for the glory of God, which entailed a pronounced insistence on divine sovereignty.” 2

Calvinists have defined and defended Monergism [meaning saved by God’s intervening Grace alone] as a necessary ingredient to the sovereignty of divine grace which alone can preserve God’s glory. What then is the implication for evangelicals today? Michael Horton answers that Arminian and Wesleyan Synergism can no longer be an option for Protestants committed to the Reformation. 3

Synergism means ‘working together’, while monergism means “one work”. Synergists believe that two forces are required to bring about the saving of a soul – the Holy Spirit and the will of man. If a person resists the Holy Spirit, then synergists believe there will be no ‘working together’ to achieve that person’s salvation, which is a convolution of scriptural truth.

ESV Scriptural Proofs on Predestined Election for Contemplation

1 Commentary excerpts: Matthew Barrett, Salvation by Grace: The Case for Effectual Calling and Regeneration, 1st ed. (Phillipsburg, NJ: P&R Publishing, 2013), 33–36.; and The Westminster Confession

2 Ibid

3 Ibid

4 Ibid

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The Gospel of Jesus Christ

The Gospels are selective accounts of the life of Jesus that communicate His identity and His message. That they are selective seems clear from statements we find in the Gospels themselves (Luke 1:1-4; John 20:30; 21:25).

One way they are selective is that they focus primarily on Jesus’s three-year ministry, with the exception of a short discussion of His birth and infancy (Matthew 1–2; Luke 1–2). Since God the Holy Spirit inspired these Gospels (2 Timothy 3:16; 2 Peter 1:21), we can assume they contain everything God wanted us to know about the words and works of Jesus.

The four Gospel writers were each seeking to reach a different audience. They therefore included different emphases:

• Matthew wrote his Gospel between AD 50 and 60 to prove to Jews that Jesus was the promised Jewish Messiah. It contains about 130 Old Testament citations or allusions, more than any other Gospel (for example, 2:17-18; 4:13-15; 13:35; 21:4-5; 27:9-10).

• Mark wrote his Gospel in AD 55, and he had no such Jewish motivation. He sought to portray Jesus in action rather than as a teacher. He targeted Gentile readers, and therefore went to great lengths in explaining Jewish customs. About one-third of Mark’s Gospel focuses on the last week of Jesus’s life on earth.

• Luke wrote his Gospel in AD 60, and stressed the wonderful blessings of salvation for all people. He strongly emphasized that God’s grace is for the undeserving. Luke—a well-educated and cultured man—wrote his Gospel based upon reliable, firsthand sources (Luke 1:1-4). And even as a medical doctor, he expressed unflinching belief in Jesus’s many miracles (4:38-40; 5:15-25; 6:17-19; 7:11-15) as well as His virgin birth (1:35).

• John wrote his Gospel between AD 85 and 90, and focused heavily on the identity of Jesus, thoroughly demonstrating His divine origin and deity. John demonstrated that Jesus has the attributes of deity, including omniscience (John 4:29), omnipresence (14:23), and pre-existence (1:1; 8:58; 17:5).

This Gospel is evangelistic, seeking to persuade people to trust in Christ for salvation (20:31). The word “believe” occurs almost a hundred times in this Gospel. In all four Gospels, it is clear that the very heart of Jesus’s teaching is the kingdom of God. This refers to God’s reign as King over all the earth—even in the hearts of people today.

The kingdom of God arrived in New Testament times because the King (Jesus) had arrived. The kingdom was present because the King was present (Matthew 5:3; 8:12; 12:28; 19:24; 21:31; 21:43; 25:34; Luke 12:32; John 3:3,5; 18:36; Romans 14:17; Colossians 1:13; James 2:5; 2 Peter 1:11; Revelation 12:10).

There is also a future aspect of the kingdom, involving a 1000-year reign of Christ on earth following His second coming (Revelation 20:1-6). Following are key applicational concepts in the four Gospels.

Inspired by Theologian: Ron Rhodes, The Key Ideas Bible Handbook: Understanding and Applying All the Main Concepts Book by Book (Eugene, OR: Harvest House Publishers, 2016), 243–244.

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Sovereign Father God, initiates your Salvation through Christ

As we begin chapter 1 of Ephesians, it becomes clear that our God and Father of Jesus predestined each Christian to be brought into belief in Christ as their Saviour. (John 14:6)

The Father has blessed us in Christ.

Ephesians 1:3: Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places…

The Father has chosen us in Christ to enable us to be holy before Him.

Ephesians 1:4: …even as he chose us in him before the foundation of the world, that we should be holy and blameless before him…

The Father in love predestined us for adoption to Himself through Christ.

Ephesians 1:4-5: In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will…

The Father in love predestined us to be redeemed from a life of sin, in his Beloved son, Christ.

Ephesians 1: 6-8: …to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight…

The Father has made known the mystery of His will, as His purpose for mankind, designed to be accomplished by His Son Jesus Christ.

Ephesians 1: 9: …making known to us the mystery of his will, according to his purpose which he set forth in Christ…

The Father has a predestined plan to adopt his chosen elect children to be a united family of believers, by believing in, and adhering to His Son Jesus Christ.

Ephesians 1: 10: ...as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will…

The Father has adopted children to put their hope in His Son, Jesus Christ, and bring praise to His Sovereignty over His created beings.

Ephesians 1:12: …so that we who were the first to hope in Christ might be to the praise of his glory…

God has ordained that to receive your inheritance of eternal life, He must first awaken you to hear the Gospel via His Holy Spirit. Upon believing in Jesus Christ, we are sealed by His Spirit as enter in as part of His family.

Ephesians 1:13-14: In him [Christ] you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.

If the Father chose us in Christ intending to represent holy living and godliness in Him, He will achieve this through sanctification as His Spirit leads us to overcome temptation: No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it. (1 Corinthians 10:13 ESV)

For further Teaching about Sanctification: Assurance of Salvation

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Eph 1:3–14.

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What leader do you follow?

Walk in the Spirit, and you shall not fulfill the lust of the flesh. – Galatians 5:16

Every child grows up learning to play the “Follow the Leader” game. This seemingly innocent pastime reflects our innate tendency to follow. Whether we realize it or not, we are all followers of something or someone. 1

As his logical, deductive mind did so often, the apostle Paul boiled down the “following” tendency into two significant categories: We can follow the flesh (energized by Satan, the enemy of God) or the Spirit of God. To follow one means we are not following the other (Luke 16:13). And we are never in the “neutral” zone where we are not following one or the other. From the point in life at which we develop the conscious ability to make moral and spiritual choices, we are in the following mode.

The “flesh,” in Paul’s terminology, is our natural (fallen) human instincts, oriented to self-serving and self-gratification. That’s what we follow if we are not following the leading of the Holy Spirit. Contrast this to the following of the Spirit: But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. – Galatians 5:22-23 ESV

The only way not to follow the desires of the flesh is to follow the desires of the Spirit. Live in the choosing mode today, and choose wisely: Follow the Spirit of God. I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. – Galatians 5:16

One of the key indicators of a godly life is peacefulness.

Suggested Article:  Practicing Peacefulness

The wisdom of the flesh is always exclaiming against the mysteries of God. – John Calvin

1 Concept derived from: Leadership, by John C. Maxwell

Law of God, Love & Grace, Uncategorized

Christ is the end of the law for righteousness

“For Christ is the end of the law for righteousness to everyone who believes.” Romans 10:4 NASB

If you have been brought up in a church wherein, the law was either a focus or a side doctrinal focus; please open your mind to get a new perspective on Paul. If you have understood the relationship to the moral law, as primarily keeping the Decalogue — the ten commandments, as the sole standard of righteous living, whereby we receive salvation from our sins in Christ, you may have a little bit more to fathom about the Gospel. 1

It is not a moral law or list of rules that make something right or wrong. Take civil laws for example. These requirements are established to cause people to behave in such a way that they line up with guiding principles designed by elected leaders of a city or village in which people seek to reside harmoniously — a system of law and order which was deemed necessary for the people before prescribed.

It is not a moral law or list of rules that make something right or wrong.

Laws are usually written with some ongoing situation regarded as unwelcome or harmful and needing to be dealt with and overcome. Judicial guidance is a necessary deterrent to overcome a real-life problem, legislated to guide or enforce the conduct of those too immature in their thinking and behaviour. Laws prohibiting, for example, hate literature, sexual assault, or loud noise-making after 11 pm have underlying existential reasons behind each statute.2

Such laws are made to protect the immature from him/herself or to protect society from the actions of the naive. The degree of immaturity is directly proportional to the number and specificity of laws that are required. You wouldn’t ask a reasonable 17-year-old youth to hold your hand while crossing the street because the maturity of a teenager supersedes that of a 5-year-old child.

For Christians in Christ, being in the new paradigm under the New Covenant (NC) does not mean that because you are no longer viewed by God as being under the old covenant law, that it is now acceptable to kill, steal and commit adultery! Think about this question: If you believed that all the Ten Commandment laws—had come to an end, and you were living a Spirit-led life, would you start doing the things prohibited in the Decalogue? 3 (see Romans 2:29; 8:1-4; Jeremiah 31:31-34; Romans 7:6; Hebrews 8:8) We might, however, expect some compromised behaviour from a very immature Christian.

The Jews were a very immature people coming out of slavery in Egypt. Read the old testament account of the Exodus, the book of Judges etc. to see reasons as to why they needed laws before Christ would come to this earth (see Galatians 3:19 NLT). The issue in the NC church becomes problematic when a church group doctrinally defines righteousness as obedience to this law originally prescribed for the Jews. 4

I do agree that the ten commandments were mandated in the Old Covenant (OC) only before Christ’s atoning sacrifice established the NC. His death provided propitiation for our sins — in other words, he died in our place to ransom us from the condemnation of the OC law (1 John 2:2, 4:10; Romans 3:25; Matthew 26:28; Luke 22:20; 1 Corinthians 11:25; Hebrews 12:24). In Christ, we shift our viewpoint of righteousness into the new life which He offers us so freely. (Hebrews 2:17)

Paul’s New Testament references contrast law and righteousness as being completely antithetical and now unrelated to each other. (Romans 3:21; 4:13–14; 9:30, 31; 10:3, 4 NASB). In Romans 3:29-31 he also stated that the Gentiles, as well as the Jews, are only justified as righteous “by faith” in contrast to the “works of the law”. With this, he denied the old connection that had indeed identified the Jews as law keepers, whereby they sought to attain righteousness by the works of the OC law before Christ’s time according to that agreement — that covenant period which was entirely based on obedience to the laws stipulated by Yahweh, through Moses at Mt. Sinai — laws that were meant to lead men to the need of Christ’s own imputed righteousness by faith (Galatians 3:24; 2 Corinthians 5:21).

And this law of the OC is not to be confused with meritorious human efforts. Paul would answer the question of Romans 3: 31 in the next chapter concerning Abraham’s acceptance with God as stated in the law and the prophets (compare Romans 4:1-2, 13, 22; Genesis 15:6). 5 

All the above verses indicate that the righteousness of God comes via faith alone, unrelated now with the law — it is a much higher righteousness beyond the righteousness of the law. In Christ, we are referred to as Christians similarly having the faith of Abraham based on our union with God by faith in Jesus Christ (Galatians 3:7-9).

The apostle Paul warned that you become separated from Christ, when you who are seeking to be justified by law — termed as fallen from grace (Galatians 5:4 NASB) Why is this? Think of yourself in this way. You are now “found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith”. (Philippians 3:9; Galatians 2:21 NASB).

I also recommend reading The New Covenant Manifesto of God’s Love.

1 The following book is recommended to help guide you into a fuller comprehension of the transition out of the Old Covenant thinking, to the New Covenant freedom available to us, as offered in Christ. Many of the concepts in this book have proved helpful to my own comprehension on this subject. See Dale Ratzlaff, Sabbath in Christ (Publisher, LAM Publications, LLC, Arizona)

2 Judicial Learning Center

3 Dale Ratzlaff, Sabbath in Christ (Publisher, LAM Publications, LLC, Arizona)

4 “Righteousness is obedience to the law.” Ellen G. White, The Advent Review and Sabbath Herald, 1890-11-04

5 see N.T. Wright, The Letter to the Romans

Uncategorized

Warning ahead!

Here is an excerpt from a popular morning devotion,1 plus two articles I wrote offering two pathways: one eternal life and another, separation from God for disregarding his son, Jesus Christ.

Secret intelligence networks exist to warn approaching missiles. Deep-water buoys warn of approaching tsunamis. And Doppler radar warns us to hide from approaching tornadoes.

Why do we invest so many resources, technology, and people in warning systems? The urgent need to protect and save human life is the most valuable part of God’s creation. There is one warning system that no government or agency can implement; it can only be carried out by those who know the Lord Jesus Christ and His Word. The warning is this: “God intends to judge the world we live in; His righteousness requires it. All who have not repented of their sins and found forgiveness through God’s Son, Jesus Christ, will find themselves caught up in God’s judgment and consigned to an eternity separated from Him.” This warning is not to be taken lightly. Every Christian is to urgently warn those nearby of this imminent judgment. There are two outcomes: 1) Eternal life for those who believe in Jesus Christ as their Saviour, and 2) Eternal death and separation from God.

Dear brothers and sisters, just as you would warn your neighbours of an approaching tornado, have you pointed out the gathering storm clouds that portend God’s judgment to them? It is a duty and a personal responsibility to share this warning with those around us.

If you are not seeking the Lord, judgment is at your heels. – C. H. Spurgeon

1 Pathways, David Jeremiah

2 Ibid

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When we fear death

My deceased mother often quoted her favourite words spoken by Jesus: John 14:3 ESV: And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.

Today my calendar reminds me that I lost my dear brother Perry, who died in a car accident at age 23. And my wife is currently reading “Dying and Death” written by Joel R. Beeke and Christopher W. Bogosh. I thought I would post an excerpt from this great book here, hoping to alleviate the fear of dying that some may experience. 1

We might as well face it: the reason why some Christians pursue medical treatment beyond the point of reason and sense is that they fear death. In part, this fear is the outworking of a God-given instinct for life. We were created to live, not to die. But this fear can also be rooted in a lingering sense of the guilt of sin. We know that we are sinners and deserve nothing but God’s wrath and curse and that death is the wages of sin (Rom. 6:23). Death presents itself as a scorpion with a deadly sting in his tail, which he claims to have the right to use on all who have sinned against God. Satan is thus able to use the fear of death as a whip to drive us onward in a desperate bid to escape our inevitable doom. He is pleased to remind us of the righteous sentence of God’s law: “The soul that sinneth, it shall die” (Ezek. 18:20). This fear, then, can expose a lack of faith in God’s promises to us in Christ.

We are assailed with doubts: How can God be just, and be the justifier of the ungodly? Does the blood of Christ truly wash away all sin? Are my sins forgiven? Is there no condemnation awaiting me in the judgment to come? Though “the last enemy that shall be destroyed is death” (1 Cor. 15:26), it is still possible for Christians to persevere in faith and overcome this fear, because Jesus removed death’s sting (v. 56; cf. Rom. 5:12–21), depriving death of its power to hurt us, and one day will destroy death finally and forever. “Fear not,” said our glorious and victorious Physician, “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death” (Rev. 1:17–18).

The above except can be difficult to understand when one is suffering from any disease, especially when young. I advise that in this case one seek the elders and ask them to pray for healing as per this prayer of faith: James 5: 13-16 ESV: Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Therefore, confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great power as it is working.

1. Excerpt from: Joel R. Beeke and Christopher W. Bogosh, Dying and Death: Getting Rightly Prepared for the Inevitable (Grand Rapids, MI: Reformation Heritage Books, 2018), 73–75.

 

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Leaders are to broker spiritual gifts

Understanding and applying the gifts given to us according to grace is crucial. As Paul describes in Romans 12, these are spiritual gifts and tools for us to use. Every believer, including Christian leaders, is a steward of the abilities he or she has been given.

As Christian leaders, we have a significant role. We are not just managers but stewards of the unique gifts in Romans 12. Our goal should be to empower and maximize everyone’s gifts, as these gifts are central to our lives. Paul’s gift list includes:

Prophecy: challenging others by declaring God’s truth and calling for action.

Service or ministry: to serve others and meet their needs. Teaching: to explain truth so that others can understand and apply it.

Exhortation: encouraging, strengthening, and inspiring others to be their best.

Giving: to generously share what God has given. Leadership: to govern and oversee others so that the group moves forward. Mercy: to empathize with, cheer, and show compassion to those who hurt. 1

Too often the church does not know or acknowledge the importance of such guidance in life. For example, one who is gifted in theological truth-seeking and teaching, may be relegated to selling Christian books or handing out tracts prepared by others. I believe that conference leaders with macro-discernment and theological training – moreover born of the Spirit, must be involved in assessing gifts within the church, necessarily established with church guidance roles. I believe this is a grave responsibility under Christ — a very serious obligation that must be taken seriously by all biblical churches. Babes in Christ need godly leaders to help them see their potential to find their best life-work for the Lord.

1 Source: The Maxwell Leadership Bible
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Practicing Peacefullness

 “Follow peace with all men, and holiness” (Hebrews 12:14)

There are people who often fear the displeasure of another person and therefore may not consistently follow the Lord, if they feel they may insult or confront opposition rather than sustain camaraderie. Such people play the chameleon in order to maintain a certain strategic peace, even if it means leaning into worldly behaviour to maintain friendliness versus true godly  peace. This may be indicative that they do not truly have a peaceable heart in in the Spirit of Christ. They may not actually seek true peace, but their own expedience even if this would mean peace with the devil and the world, so much so, that they risk their eternal peace with God — as well as those to whom they display complacency, by deferrance from an honest and true biblical witness in godliness. This type of behaviour can be in a gathering, a lunch, or in a theological or ideological discussion.

Such people may insist that they must be silent and give in to ideologies that are at swords point with the bible — or else there would be unrest — so peace at any cost is best. If a sinner who needs to be converted from the error of his ways by way of exhortation and rebuke, one must refrain from this weakness — fearing that someone might get angry and cause us trouble. The world is at odds with Christ and His ways — so we might expect the world may tempt us to be compliant rather than manifest godliness, conceal it, conforming ourselves to the world. Such people easily influenced by the world’s definition of peaceful congeniality — a fake peace — will be prepared repeatedly to conform so as to not incur unrest or gently challenge someone, when a counterfeit peace will suffice.

God says, however, that godliness is intimately linked with biblical truth, peace and a gentle witness, working hand in hand. If spiritual agitation occurs due to our honesty, we must neither set aside our peaceable heart, nor refrain from pursuing God’s will with an inner peace in our conscience as we bear witness as the Spirit leads. We must not submit to an unbiblical carnal viewpoint. Instead, we are to oppose error and protect the truth. Thereby we shall thus oppose ungodliness and adhere to godliness — especially in a culture which is in a moral free fall.

If others cannot endure this; if this displeases them and they cause trouble and create difficulties—then this is to their account. A peacemaker will nevertheless adhere to truth and godliness, for God wills that these be conjoined. “Therefore love the truth and peace” (Zec. 8:19). Luther was accustomed to say: “I would rather have the heavens fall down, than that one crumb of truth would perish.”  “Follow peace with all men, and holiness” (Hebrews 12:14); “Righteousness and peace have kissed each other” (Psalm 85:10).

The ungodly Jehu answered the question of Joram very well: “Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of your mother Jezebel and her witchcrafts are so many?” (2 Kings 9:22).

What does the Bible Teach? “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy” (James 3:17). This is the virtue which is so earnestly commanded and insisted upon everywhere in God’s Word: “Blessed are the peacemakers: for they will be called the children of God” (Matthew 5:9); “Let us therefore follow after the things which make for peace” (Romans 14:19); “Be at peace among yourselves” (1 Thessalonians 5:13).

Note: I am indebted to the teaching — from which this is conceptualized —  of Puritan, Wilhelmus à Brakel, The Christian’s Reasonable Service, ed. Joel R. Beeke, trans. Bartel Elshout, vol. 4 (Grand Rapids, MI: Reformation Heritage Books, 1995), 94–95.

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Christ’s Priestly Prayer – Part 1

John 17:1–5 (ESV): …he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternal life to all whom you have given him. And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. I glorified you on earth, having accomplished the work that you gave me to do. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.

Although Mt 6:9–13 and Lk 11:2–4 have become known popularly as the “Lord’s Prayer,” that prayer was actually a prayer taught to the disciples by Jesus as a pattern for their prayers. The prayer recorded here is truly the Lord’s Prayer, exhibiting the face to face communion the Son had with the Father.

Very little is recorded of the content of Jesus’ frequent prayers to the Father (Mt 14:23; Lk 5:16), so this prayer reveals some of the precious content of the Son’s communion and intercession with Him. John chapter 17 is a transitional chapter, marking the end of Jesus’ earthly ministry and the beginning of His intercessory ministry for believers (Heb 7:25).

In many respects, the prayer is a summary of John’s entire gospel. Its principal themes include: 1) Jesus’ obedience to His Father; 2) the glorification of His Father through His death and exaltation; 3) the revelation of God in Jesus Christ; 4) the choosing of the disciples out of the world; 5) their mission to the world; 6) their unity modeled on the unity of the Father and Son; and 7) the believer’s final destiny in the presence of the Father and Son.

The chapter divides into three parts: 1) Jesus’ prayer for Himself (John 17: 1–5); 2) Jesus’ prayer for the apostles (John 17: 6–19); and 3) Jesus’ prayer for all NT believers who will form the church (John 17: 20–26). 1

In John 17:1 the hour has come for the time of His death. (see John 12:23). The very event that would glorify the Son was His death. By it, He has received the adoration, worship, and love of millions whose sins He bore. He accepted this path to glory, knowing that by it He would be exalted to the Father. The goal is that the Father may be glorified for His redemptive plan in the Son. So He sought by His own glory the glory of His Father (John 13:31, 32).

In John 17:2 we note that Christ has authority over all flesh. (cf. John 5:27; Mt 28:18).  A reference to God’s choosing of those who will come to Christ is noted “to all whom You have given Him” (John 6:37, 44). The biblical doctrine of election or predestination is presented throughout the NT (John 15:16, 19; Acts 13:48; Romans 8:29–33; Ephesians 1:3–6; 2 Thess 2:13; Titus 1:1; 1 Pe 1:2).

In John 17:3 eternal life is brought into focus. (cf John 3:15, 16; 5:24; 1 Jn 5:20). In John 17:5 Jesus prays “glorify Me together with Yourself”. Having completed His work (John 17: 4), Jesus looked past the cross and asked to be returned to the glory that He shared with the Father before the world began (see John 1:1; 8:58; 12:41). The actual completion of bearing judgment wrath for sinners was declared by Christ in the cry, “It is finished” (John 19:30).

1 MacArthur Study Bible NASB