The first reason is the significance of the doctrine.

Throughout history, there are myriad accounts of believers who have given their lives because of the importance of this doctrine. One of those stories is of Felix Manz from Zurich in the year 1525. He began practicing believer’s baptism, baptizing those who came to know Christ and had not been baptized following their profession of faith. Manz’s views threatened, not only the religious beliefs of the Zurich political establishment, but their political power as well, moving to divide the very centralized secular foundation of church and state. In January 1527, after refusing to recant his anabaptist beliefs, Manz was condemned to death by drowning. 

Over forty years later in the Netherlands, Dirk Willem became convinced that the Scriptures taught believer’s baptism, and that the authority of the Dutch Reformed and the Dutch Roman Catholics acted unbiblically in enforcing infant baptism. In 1569, Willem was arrested for his beliefs and practice of believer’s baptism. He was later tried, tortured, and eventually burned at the stake for his refusal to recant his Baptist beliefs. History says Willem died, calling out to the Lord in prayer as the flames consumed him. 

Today, we should all be thankful we no longer live in a time when having a particular view of baptism is unlawful, with the punishment being torture and execution. What we should lament, however, is how unimportant such doctrines have become in the church. The church has swung the pendulum to the other side, where it now places almost no importance on the meaning of baptism.

It is clear many people do not understand what baptism is or why it matters. Countless churches baptize people without ever hearing if they have credible professions of faith, assuming that anyone who comes to be baptized should be admitted to the waters and immediately declared a follower of Christ. While Christians should not be executing or persecuting one another over any doctrines, we should see throughout this series that the doctrine of baptism is serious and significant in the life of the church, and why that is the case.

The second reason to walk through an in-depth study of this topic is because of the temptation for those who appreciate Reformed theology to adopt the error of infant baptism.

Everyone appreciates a coherent system of thought, theology, or set of philosophical beliefs. Furthermore, people in our day are often disconnected from the past, tradition, and substance, so they are looking for something that seems historically rooted, that has strong tradition, and that has the feeling of being substantial. These two factors combine in such a way that all too often, people who begin to discover the theology of the Protestant Reformation move away from the biblical view of believer’s baptism toward an unbiblical position of infant baptism. They see infant baptism as part of a larger system, and they adopt that theology wholesale despite the lack of biblical support. 

Today we are also seeing a resurgence of Roman Catholicism and Eastern Orthodoxy, with many people adopting the tenants of these religions and drifting away from what Scripture teaches about the gospel, salvation, and baptism. There are significant consequences to getting baptism wrong, as we will see over the next several posts. As a shepherd, my heart is to guard the flock from these errors and protect the sheep from doctrines that will have negative impacts, not only in the lives of those who hold them, but in the lives of their children as well.

Our method of studying baptism is quite simple: we will see what Scripture says about baptism. We will look at what the biblical text teaches and dissect the various passages throughout the New Testament relating to baptism. We’ll also consider some theological arguments believers have made throughout the centuries that are not quite as exegetically or textually grounded in order to understand how such arguments arose and how we should apply the biblical text(s) to those arguments. 

However, I think it is quite instructive to look at what the Bible says about baptism when it speaks to this important doctrine. Our goal is not to fit our beliefs into a system or philosophize or theologize our way to some belief about baptism, but to draw our views and understanding about baptism from the biblical text itself.

In the next post, then, we will introduce this subject by considering various views about baptism and why these differences are so important to understand and evaluate biblically.

The post Why Should We Understand What Scripture Says about Baptism?  appeared first on The Cripplegate.

Jesus Christ’s resurrection speaks to this all-important need. And the message of Acts 13:26-41 is straightforward: Jesus secured forgiveness of sins for those who believe through His resurrection. Christ’s resurrection is the key to understanding and receiving salvation.

In this sermon, the Apostle Paul emphasized the significance of Jesus’ resurrection for sinners’ salvation. Let’s see what Paul said as he laid out the gospel message of Christ’s resurrection.

We must first understand we are dealing with historical facts when it comes to the gospel message. When the apostles preached the gospel, their message was not a matter of theological or philosophical speculation. The apostolic message was based on events happening in time and space that could be proven or disproven by witnesses. The historical and factual nature of the message must be taken seriously. Thus, the gospel is not an idea to be debated but historical facts to be proclaimed.

The Apostle Paul outlines six facts of the gospel for his hearers.

The first is that Jesus was condemned by the leaders and residents of Jerusalem (v. 27). These people rejected Jesus because they did not recognize Him or understand the Scriptures that were read in their synagogues. They did not know who Jesus was because they missed the truths of Scripture. If we want to know Jesus, we must hear the Bible andunderstand its teachings. The people in Jesus’ day did not, and so they condemned the Son of God to death.

The second fact is that the bloodthirsty crowd, filled with malice and envy, asked Pilate to put Jesus to death, though His innocence was proven (v. 28).

The third fact is that Jesus was crucified on a cross (v. 29). According to Old Testament prophets, the Messiah would be executed by piercing yet without a broken bone (Ps. 2:1-2, Ps. 22:16-18, Isaiah 53:5, Zech 13:7). The Jews and Romans fulfilled what was written about Christ’s suffering, nailing Him to the cross.

The fourth fact is that Jesus was buried in a tomb (v. 29). Burial is significant because it shows Christ experienced death’s full weight. 

The fifth fact is that God raised Christ from the dead (v. 30)! Man did all the evil he could, but God victoriously overcame! Resurrection is exactly what Jesus said He would do as He went to the cross (John 10:17-18, Luke 18:31-34). Just as surely as Jesus was crucified and buried, He rose from the dead. It’s not a matter of someone’s opinion about Jesus, or His teaching, character, or wisdom. It’s a matter of historical reality. 

The final fact is that Jesus appeared to many witnesses (Acts 1:2). Paul even listed many of them by name (1 Corinthians 15:5-8). These witnesses make clear we are dealing with facts. God raised Jesus from the dead, and Paul essentially says, “If you don’t believe me, ask one of the hundreds of witnesses who saw Him after His resurrection.”

These six events are the facts of the gospel.

So, what do Jesus’ trial, crucifixion, burial, resurrection, and appearances mean for us? Paul, then, explained the meaning of the gospel events (verses 32-37). Our Savior’s life, death, and resurrection fulfilled God’s promise. When Jesus was raised from the dead, God fulfilled the promises He made to Abraham, Isaac, Jacob, David, and the prophets.

Jesus’ resurrection means He is king (v. 33). Paul quotes from the Psalms, saying that Christ’s resurrection was His coronation (Psalm 2:7). Jesus was raised from the dead, and He sat down on His Father’s throne, reigning until He defeats His enemies (Revelation 3:2). Christ’s resurrection says that Jesus is king and that He is reigning. His resurrection also means He is king forever (vv. 34-37). Christ will never die again (Isa 55:3, Ps 16:10). The blessing of David is an eternal kingdom and requires a king who is not subject to death. The writer of Hebrews calls this the power of an indestructible life (Heb 7:16).

Paul calls Jesus’ enthronement and kingship good news (verse 32). This is the gospel – the proclamation that Christ is king. Furthermore, Jesus is the king who fulfills God’s promises after centuries of waiting. The true King of Israel came to this earth and conquered death. He now reigns as the Davidic King with the power of an indestructible life, conquering all His foes as we approach His second and final coming.

However, none of these truths looked exactly like the Jewish people envisioned in the world around them. Rome was still in power, and the Messiah was not physically on earth. Most were wrongly under the impression they would receive the benefits of the Messianic kingdom by virtue of being Jews. So, having explained the facts and meaning of Christ’s death and resurrection, Paul, then, explained how a person can receive the benefits of the gospel: forgiveness of sins and justification (verses 38-39).

Forgiveness implies we have done things that must be forgiven. Many Jews felt like victims, not criminals. Paul, though, turns this mentality around, pointing out that what we need is forgiveness of our sins before God. Forgiveness is God remitting, or canceling, our sins from His record. We stand before God with no crimes on our account. Only the blood of the Lamb appears on our ledgers.

The word freed also means justified. Justification means to have done what God requires. When a sinner in union with Jesus stands before God, it’s not simply that our record is blank and covered in Christ’s blood but also covered in His righteousness. Paul says we could never be justified by the Law of Moses. It’s impossible to be just before God by works. We must be justified apart from the Law, in some other way. Forgiveness and righteousness only come through Jesus Christ. 

These benefits are for everyone who believes. This is where the Gospel is so shockingly simple. Forgiveness of sins and righteousness before God comes through faith alone. Every religion denying salvation through faith in Christ alone teaches that we must earn God’s acceptance. Biblical Christianity stands alone in declaring that God will accept us based on faith through His Son’s work. When we believe the gospel, we have its benefits: forgiveness, justification, and eternal life.

Paul ends his sermon with a warning. Though the gospel is good news of salvation, it also comes with a grave warning, because not everyone believes. Paul quotes from the prophet Habakkuk, who received an oracle of judgment on Israel, because the nation did not believe in the Lord’s Word (Habakkuk 1:5). They had no faith and were called scoffers. Some actively engaged in mocking God and His Word, but many scoffed God’s Word by ignoring, disbelieving, and neglecting it. Scripture will come to pass, and scoffers will fall under His judgment. There will be no gospel benefits for them – only condemnation for their sin and unbelief.

The gospel’s warning is that those who refuse salvation will receive condemnation. We have a tendency, as in Paul’s day, to avoid weighty, serious, and important matters. However, this warning is meant to arrest our attention and move us to self-examination. Do we make light of the Gospel of Jesus Christ? Are we scoffers in how we live and treat God’s Word and our spouses, children, parents, bosses, or neighbors? Or do we live out a humble trust in the risen Christ? Only those who believe receive the benefits of the gospel. May we all would be such partakers in this glorious salvation of our Lord and Savior.

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The Apostle John was close enough to hear what Jesus had cried aloud seconds before He died. What must have been going through John’s mind in that moment? When John heard Jesus cry out in great pain and in the midst of horrific suffering, “It is finished!” how did he hear it? Undoubtedly, it was, at best, a riddle without an answer. The disciples had no expectation of a resurrection. Was it for John a cry of final and complete disappointment? Jesus’ attempts to bring a true understanding of God and His Law were finished and were an utter disappointment as the religious leaders crucified Him. Is that what John thought? Or perhaps it was a cry of final and complete failure. Jesus had talked about the kingdom, but now He was simply hanging on a cross with a sign mocking Him as the king of the Jews. If Jesus was a king, He surely looked defeated to passers-by as He cried out, “It is finished.” Maybe for John these were the words that brought a crushing end to any hope Jesus had given Him during His life. Jesus had performed many miracles, and maybe, as many onlookers thought, He had one more miracle left. Maybe He could come off the cross and prove that He was the Son of God. His resignation to death and His cry of Tetelestai brought an abrupt and sorrowful end to any hope there was one last miracle, one last sign, one last evidence of Jesus being the Messiah, the Son of God. I wonder what John thought when he first heard those words.

And I wonder how different he must have felt when he wrote them years later. Tetelestai! It is finished! Not a cry of defeat, not a cry of disappointment, not a cry of hopelessness! A cry of victory! A cry of accomplishment! A cry of hope.

It is finished. No more sacrifices. No more coming to the temple year after year with the blood of bulls and goats which can never take away sin. No more human mediator who has to atone for his own sins and well as yours. No more darkness obscured in the types and shadows of the Law. Now, by Christ, all is finished. All is accomplished.

It is finished. Everything necessary for the salvation of sinners is accomplished by Jesus. It is accomplished not in part, not even in great part, but it is fully accomplished. Indeed, the work of salvation is finished. Sinners need not look anywhere but Christ for salvation. Salvation is not to be found in anyone else, in anything else, either in whole or in part, but only in Christ alone. Nothing remains for us to do. Nothing in our hands we bring, simply to His cross we cling. For there, it is finished. Our salvation is purchased for us in full, and all of our offenses have been nailed to the cross, where Jesus made an end of them.

Good Friday marks the day when Jesus cried out, “It is finished” and died on the cross for our sins. It is good because it is finished.

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While many people reject that Satan is a personal being, many are still interested in the spiritual and believe in demons. Yet just because individuals believe demons exist does not mean they understand anything about them. We see this phenomenon with people who are interested in a vague spirituality and view demons as purveyors of negativity or discouragement rather than malicious spiritual begins seeking to destroy humanity.

The topic of demons is, by all accounts, fascinating for believers because we have divine revelation that prepares us for spiritual battle with our enemies. Christians believe that God has revealed truth about the demonic realms for our benefit. So here, we will wrap up our series by looking at what Scripture says about demons.

What is the biblical terminology for demons?

Demons is the most common term we use, but the Greek word is only used once in the New Testament (Matthew 8:31). Typically, a diminutive form of this term is used to refer to evil spiritual beings. In the Old and New Testaments, this term is linked closely with idolatry, false religions, and their evil practices (Deuteronomy 32:17, Psalm 106:37, 1 Corinthians 10:19-20, Isaiah 13:21; 34:14; Revelation 18:2). Furthermore, it indicates the kind of terror that comes when God’s judgment falls on a nation or people. 

Fallen angels is another term used for demons (Genesis 6:1-4, Matthew 25:41, 2 Peter 2:4), Jude 6). Remember, the devil is a fallen angel, and the the text in Matthew’s Gospel indicates there are fallen angels that rebelled against God with him.

We can go further, however, and look at one of the most fascinating texts in the Bible (Genesis 6:1-4). The basic meaning of this text is that sometime between the Fall of humanity by Adam’s disobedience to the Flood of Noah, demonic beings cohabited with human women and entered into relationships with them. The Flood was God’s response against humanity for this sin. Because humanity had rejected God, embraced Satan and the demonic, and desired to be in union with the demonic rather than in union with the Triune God, the Lord destroyed humanity. 

What we do not read about in Genesis, though, is God’s response against demons – but we do learn about it in the New Testament (2 Peter 2:4-5, 9-10). When the demons sinned, they were punished, cast into hell, and committed to pits of darkness, reserved for judgment. God has essentially set certain limits as to what demons can do if they want to be free until the final judgment, and these fallen angels transgressed even that line. Jude reiterates these same things, with similar examples. These texts show us God’s condemnation of these fallen angels.

Unclean or evil spirits is another term we see frequently used in Scripture to describe these evil creatures (Matthew 8:16; 10:1; Mark 1:23-27; 9:17-25; Luke 7:21; 10:20). These texts help us understand that demons are spiritual beings without bodies of flesh and blood. They are corrupt and rebellious spirits who defile, pervert, contaminate, and harm. 

Another term is rulers and authorities (Colossians 2:15). The Apostle Paul gives four titles for demonic hosts – rulers, powers, world forces of this darkness, and spiritual forces of wickedness in the heavenlies (Ephesians 6:12). When we put these titles with those in Colossians, we see that demons have power in this world. They rule over various regions and interact with the world, but they are not of this world; rather, they exist in heavenly places. Of course, we do not see these demonic hoards, but their impact. We observe how people are deceived by them and commit evil under their influence, and how individuals and nations make horrible and wicked decisions.

Prince is another term for demons (Daniel 10:13). This term refers to a demonic being, and it indicates that Persia was being deceived by this particular demonic force. 

All these titles emphasize that demons are wicked spiritual beings, who are opposed to God and His people and inflict harm, deception, and terror upon the world. 

Scripture also tells us about the origin of demons. 

There are many different theories about demons that span culture to culture throughout history. Surveying these cultural beliefs of the origin of demons is very insightful for helping us understand, not only Scripture, but modern culture. 

In Greek thought, demons were conceived of as powers that governed the circumstances of life – essentially replacing God’s providence. Demons were responsible for sending either health or disease, leading people to make good or bad decisions; therefore, it was often believed to be necessary to seek to establish good relationships with the demonic through various rituals and purification rites as well as uses of various omens.

In Babylon, demons were held to be responsible for misfortunes that overtook men, especially bringing about disease. Out of a desire to control demons, the Mesopotamians named the demonic powers, and they had quite a list of ones they believed existed as well as the kinds of evil they would inflict. 

Egypt was very similar, with some religious sects going so far as to worship demons. Our modern horoscopes are derived from popular Egyptian demonology. 

All these cultures actually reveal some truths about demons. Demons are real, spiritual beings, who inflict harm. People feared the demonic and sought to deal with demons through superstitious rites or religious worship. They were literally enslaved to demonic worship because they believed if they did not worship and appease the demons, then they would die horrific deaths. These ancient theories about demons and their origins survive in our superstitions today, seeking to draw us away from the truth. Demons did not come from any of these places the ancients believed. However, they are fallen angels, who were originally created good and fell into wickedness by following Satan. 

Scripture tells us about the activities of demons. 

Demons seek to establish false religions to enslave men to fear so that they will worship the devil and demons rather than the true and living God. Their main mission is to deceive humanity to bring people into ruin, destruction, and ultimately eternal judgment. 

In the Old Testament, we do see the influence of demons on the ungodly nations. The idolatry, human sacrifice, wars, fear, famines, violence, were tools of the evil one and his forces to imprison the Gentiles in unbelief and death. God, through Abraham, launched His counterattack, seeking that His name would be proclaimed throughout the whole earth, to bring salvation to humanity. God raised up people whom He would use to dispel the darkness. 

In the New Testament, God sent His Son to battle with the demonic and declare His name throughout all the earth. Christ’s coming sends demons into a full-blown panic. We see demonic activity in Jesus’ time unlike anything before or since, as they knew exactly who He was and what He was doing. They opposed His work (Mark 1:21-28), caused illness (Luke 13:11), and possessed people to cause suffering (Mark 9:17-18). In short, their activity in the New Testament was to oppose Christ and all He has for His people. They wanted to destroy everything good in God’s creation (Luke 8:26-39). 

Scripture also informs us about the destiny of demons. 

Some demons are already under punishment, awaiting judgment. The rest roam about the earth, working for Satan to deceive and destroy people. These will suffer eternal punishment in the lake of fire, which was prepared for the devil and his angels. 

What does the Bible teach that demons can do today?

They can do the same things they have done in the past – deceive, destroy, possess people, influence people’s decisions, tempt, give illnesses to people, and cause disasters. The only exception to this litany of offenses seems to be what they did with humans before the Flood, and God’s punishment appears to have ended that kind of behavior going forward. 

We should not expect to see the same overt level of demonic activity we read about in the Gospels, but we still must recognize the reality of the demonic. In short, we need to be balanced in our thinking. We don’t look for a demon behind every sneeze or headache. Simultaneously, when we minister to people’s needs and deal with their problems, we must reckon with the reality that their problems may not be merely physical, but spiritual; and perhaps there can be demonic forces behind some of their issues. 

What about Christians and demons?

Christians cannot be possessed by Satan or demons (1 John 5:18-21). However, we can be influenced by the demonic if we do not fill our minds with the truth of God’s Word and keep out what is evil, as Peter was influenced by Satan when he tried to deter Jesus from His divine mission. Nowhere in the New Testament are we commanded to exorcise demons from people who are demon possessed. Jesus came to destroy the devil’s works, and the way people are set free from Satan is through the power of the gospel. 

Finally, believers do not need to fear the demonic because the One within us is greater than all the demonic powers in the universe (1 John 5:4-5; 5:19). When we overcome the world, we are not simply overcoming human evil or depravity, but the one who orchestrates the world’s evil. We need not be afraid of the demonic because of Jesus Christ, the Son of God, in whom we trust. He is greater, stronger, and mightier. He has overcome. 

The post What Does the Bible Say about Demons? appeared first on The Cripplegate.

However, a 2009 Barna study showed that sixty-seven percent of professing Christians in the U.S. either do not believe Satan exists or do not know if he exists. Only twenty-six percent strongly disagreed that Satan is merely a symbol of evil. Yet Scripture is clear we have a real enemy who is determined to do what he can to destroy us and assault God’s honor and glory. Ignorance of Satan and his activity leaves Christians vulnerable to his attacks, so we do well to understand what the Bible says about Satan.

The biblical reality is that there is a being opposed to God and His people. This being is malevolent and determined to bring maximum destruction on God’s creation. We must reckon with this reality and understand what Scripture teaches us about him. 

As we see from Scripture, Satan has names and titles.

The most obvious of these names is Satan, which comes from a Hebrew word meaning accuser or adversary. Sometimes it just means an adversary (1 Samuel 29:4), but it also refers to a person with this name (Job 1-2, 1 Chronicles 21:1, Zechariah 3:1). The term shows up in all four Gospels and Acts, the letters of Paul, and Revelation. 

Another popular name for Satan is the devil, which means slanderer or adversary. Other titles include the tempter(Matthew 4:3), Beelzebul / Beelzebub (Matthew 12:24), the enemy (Matthew 13:39), Belial (2 Corinthians 6:15), the god of this world (2 Corinthians 4:4), the power of darkness (Luke 22:53), the prince of the power of the air (Ephesians 2:2), the adversary (1 Peter 5:8), a roaring lion (1 Peter 5:8), deceiver (Revelation 12:9), dragon (Revelation 12:3), the ancient serpent (Revelation 20:2), the father of lies (John 8:44), the murderer (John 8:44), the accuser (Revelation 12:10), Apollyon (Revelation 9:11), Abaddon (Revelation 9:11), and the evil one (1 John 2:13). These names indicate that Satan is dangerous and vile. 

We also see Satan’s origin from Scripture.

The Bible never paints Satan as eternal or self-existent. He has always been under God’s authority, such as in Job’s trials or in the request to sift Peter, indicating that he is a created being. Yet it seems clear Satan was good when God created him (1 Timothy 3:6). It is also obvious that Satan was fallen when he was tempting Eve, so he has existed a long time (Genesis 3). Beyond these facts, it is difficult to say anything with certainty about the devil’s origin.

There are two passages in Scripture often used to reference Satan’s fall. The first is in Ezekiel, where the person in question is called the cherub that covers, which indicates some role of leading God’s greatest angels in worship (Ezekiel 28:11-19). He was in the garden of God; but then unrighteousness was found in him, and he was cast out of the Lord’s presence. Judgment would be the ultimate end for this king of Tyre. This reference can go beyond the king of Tyre to the one who inspired his prideful arrogance, Satan himself. 

The second passage is in the book of Isaiah, where the name Lucifer is found in some translations – star of the morning(Isaiah 14:12-14). If this name refers to Satan as the one behind the king of Babylon, then it agrees with the apostle Paul that Satan fell due to conceit and pride. When we look at how Satan influences secular governments in the world, it seems there are echoes of the devil’s origin and fall in these texts.

Of course, this understanding does not answer the question as to how Satan could fall, or why he would become conceited and reject God, or where evil comes from. Ultimately, the Bible does not answer those kinds of questions conclusively. It assumes that evil exits, that God is good, and that ultimately the Lord will destroy evil in a new creation. 

Scripture also shows us Satan’s character, attributes, and kingdom. 

Satan’s character is evil. He always seeks to overthrow the Lord and destroy whatever He is doing and has made. The devil cannot do what pleases God; his will is completely and irrevocably bound by sin. That means that, unlike sinful humans, Satan is unredeemable. We see Satan’s evil most clearly in his direct conflict with Jesus Himself. 

The devil has defined attributes. He is not eternal but a created being. He is finite, which means he is not omnipresent (temptation of Jesus), omniscient (slaughter of the children in Bethlehem or Job), or omnipotent. Yet, he is so powerful that the archangel Michael did not rebuke him but instead called on the Lord to rebuke the devil. 

Satan’s kingdom is called the domain of darkness (Colossians 1:13). Those who are in his kingdom are held prisoner to do his will (2 Timothy 2:26). His kingdom is opposed to Christ’s work and kingdom (Luke 11:17-20). Jesus assumes that Satan rules his kingdom with intelligence and not with irrationality. His kingdom is also strong– guarded mightily and filled with his possessions. For some time, Satan’s kingdom was generally undisturbed; but with Christ’s coming, his kingdom began to be plundered by Jesus.  

Scripture outlines Satan’s activities.

Satan desires to keep men under his rule, protect his kingdom, and assault God. All he does is designed to this end. He employs many tactics to accomplish this objective. The very first act we find Satan doing in Scripture characterizes much of his work: tempting Adam and Eve to sin (Genesis 3). This temptation works by questioning God’s Word and goodness and then highlighting sin’s passing pleasures. Much of what we find Satan doing throughout history follows this general pattern. 

Satan has certain tactics he employs against unbelievers. He obstructs unbelievers from hearing and believing the Word of God with fleshly lusts, false religion, and physical fear (Luke 8:12, Ephesians 2:2, 2 Corinthians 4:4, Revelation 12:9, Acts 10:38, Hebrews 2:13-15). When the Apostle said our battle is not against flesh and blood, he had these tactics in mind.

Satan has other tactics he uses to harm God’s people (Matthew 13:25, 2 Corinthians 11:14, 1 Thessalonians 2:18, 1 Peter 5:8, Revelation 2:10, 1 Chronicles 21:1, 1 Thessalonians 3:5, Zechariah 3:1-2, 2 Corinthians 12:7, 2 Corinthians 2:10-11, Ephesians 4:26-27, Proverbs 18:1). The devil does all he can to thwart the Spirit’s work in the church. He is crafty and subtle, and he often hits us before we are even looking and when it is too late to avoid the damage. 

So, then, what can we do to battle against these strategies and tactics of Satan?

The first is to understand the devil is a defeated foe (1 John 3:8). Although at times he wins some battles, he ultimately has lost the war. Remembering this will keep us from discouragement during times when it appears that evil is triumphing over good.

The Bible gives several instructions for how to fight the devil and win. Be purposeful with your time (1 Timothy 5:13-15). Resist the devil – stand and fight his temptations (James 4:7). Resist the devil by prayerfully holding to God’s promises (1 Peter 5:7-10). Recognize your struggles are not unique (1 Corinthians 10:13). Deal with lust by getting married or having regular sexual relations with your spouse (1 Corinthians 7:2, 5). The church should appoint qualified leaders (1 Timothy 3:2). Exercise church discipline for the purpose of repentance and restoration (2 Corinthians 2). Be willing to die for Christ – as well as to live for Him (Revelation 12:11). Receive forgiveness and continue to serve Christ after failures (Luke 22:31-32). Remember God’s sovereignty, even over Satan (2 Corinthians 12:7-10). 

We face a formidable opponent, and the worst thing we can do is to pretend he doesn’t exist. Rather, we must understand him and his tactics, objectives, and limitations. Beyond that, we must understand what Scripture says about fighting against him.

We see here the heart of God, who loves us and demonstrated that love by sending His own Son. His Son was tempted by Satan. His Son’s disciple betrayed Him. Satan was behind the crowd, chanting, “Crucify Him!” It looked like Satan won when they took Jesus down from the tree and laid Him in a tomb. However, Jesus rose from the dead to destroy the devil’s works and set us free from slavery to sin. 

God’s love has triumphed over Satan. By God’s grace, and by the word of our testimony, we, too, will overcome.

The post What Does the Bible Say about Satan? appeared first on The Cripplegate.

Legions of critics have decried what Washer said as preaching “law” to a dying man, calling it cruel and heartless, dis-inviting Washer from visiting them on their death beds (as if he were coming anyways), and saying that these queries were tone deaf. Such commentary routinely is followed up by asserting that assurance of salvation is found by “looking to Christ” rather than “looking within.” Rather than looking to the condition of our souls, we ought to fix our gaze on the resurrected Lord, and find our full assurance in His finished work on the cross.

These criticisms have a ring of truth because they are partly true, but they miss an important strand of teaching within the New Testament. Repeatedly, we find the NT writers warning readers about a false assurance of salvation. We find again and again that multitudes of people will think they are on the road to glory, only to learn devastatingly on the Day of Judgment that they were never converted to begin with.

Perhaps the most famous passage that warns us of false assurance is in the conclusion to the Sermon on the Mount, where Jesus said, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, ‘Lord, Lord, in Your name did we not prophesy, and in Your name cast out demons, and in Your name do many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness” (Matthew 7:21-23 LSB).

Jesus is clear: false assurance is a significant and widespread problem, and it will be a problem until His glorious return. Many, not few, will be stunned on the Day of Judgment to learn that they have been banished into the eternal fire. They will be so shocked that they will deign to argue with the Judge, asserting that they of all people must have been converted. The judgment handed down against them will highlight their disobedience to Christ, their “lawlessness.” They had a profession of faith, but their lives were marked by the practice of sin. Whatever assurance they had was false, and they end up in eternal destruction. When we read passages like this, we would be wise to ask if it is well with our souls. We would be wise to consider that we ourselves might be among the many who are self-deceived.

Jesus’ teaching in the Sermon on the Mount indicates that we should think about the assurance of salvation in two ways. First, the New Testament teaches that there is an objective assurance of salvation. Objective assurance is based on something outside of us, namely, the finished work of Christ on the cross. This type of assurance comes because we recognize that our salvation depends wholly on Christ, and not at all on us. We have been justified on the basis of His obedience to the Father even unto death on a cross and by His glorious resurrection from the dead. We can be certain that we are saved because Christ was successful in accomplishing a full redemption for sinners.

A second kind of assurance is a subjective assurance. Subjective assurance is based on something within us, namely, the work of the Spirit of God in our hearts. Subjective assurance tells us not only that Christ has accomplished a full redemption on the cross for sinners, but that we are among those sinners for whom He died. This assurance gives our hearts rest that Christ is not just the Savior, but that He is our Savior. He is ours, and we are His. Subjective assurance comforts us that we are not among the self-deceived in Matthew 7:21-23, but that we truly know Christ and have been born of His Spirit.

Subjective assurance is something we experience within, and the Spirit produces effects in our lives so that we might have this assurance. The first letter of John explains what the Spirit does to assure our hearts before God, summarizing how we can know we have eternal life into three basic results of the Spirit’s work within us. The entire burden of this short epistle is to enable us to know that we have eternal life (1 John 5:13). It is a personal letter, with a subjective intent, enabling readers not only to know that Christ provides eternal life, but that Christ specifically has provided such life to them.

The first effect the Spirit produces in our hearts is faith in Christ. John wrote, “Everyone who believes that Jesus is the Christ has been born of God” (1 John 5:1). Believing that Jesus is the Messiah promised in the Old Testament, that He is the very Son of God, is the fruit of the Spirit’s activity in the heart of a true Christian. Every sincere believer understands who Jesus is and has put his full trust in this crucified and risen Messiah for salvation. John is clear: If you get Jesus wrong, you get the gospel wrong, and the results are condemnation. But those who confess the truth about Christ from a sincere faith can be certain the Spirit has wrought life within them.

The Spirit also produces obedience in the life of everyone truly born again. 1 John 3:24 says, “And the one who keeps His commandments abides in Him, and He in him.” Earlier, in 1 John 2:3, John wrote, “And by this we know that we have come to know Him, if we keep His commandments.” The Spirit produces obedience in the life of those who truly know Christ. This obedience is not salvation by law; instead, it is the fruit of a sincere faith in Christ, a faith that works through love (Galatians 5:6). When we see that we are growing in obedience to Christ, that we delight in His commandments rather than finding them burdensome, and that our sin breaks our hearts, we have great assurance before God that we have been born again.

John’s third category to give professing Christians assurance they are not self-deceived is love for other Christians. John asserted, “The one who loves his brother abides in the Light and there is no cause for stumbling in him. But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes” (1 John 2:10-11 LSB). Nothing could be more clear than that! Those who love other Christians abide in the Light, but those who do not love the children of God are in darkness and self-deceived. Later, John said, “If someone says, ‘I love God,’ and hates his brother, he is a liar” (1 John 4:20 LSB). The point at issue is whether someone who claims to be saved by the work of Christ is truly saved, and John is clear: if you claim to be a Christian but you hate those who would be your brothers in Christ, you are deceiving yourself, and the blood of Jesus has not cleansed you from your sin no matter how much you insist you are “looking to Christ.” All true Christians love other Christians because the Spirit works that love in our hearts (1 John 4:19).

Subjective assurance is vital to spiritual health and growth. We must know not only that Christ’s work on the cross is sufficient to save sinners, but that we are sinners who have been saved by that glorious redemptive work. We need to know that our faith is real, that we have been converted, and that the Spirit dwells within our hearts by faith.

I don’t think any preacher in the past century has preached these truths more forcefully, consistently, or clearly than John MacArthur. In fact, I learned these truths from listening to his sermons on these passages and reading his books, especially his magnum opus, The Gospel according to Jesus. As a preacher, nothing delights my heart more than when someone who has heard my preaching preaches my sermons back to me. That tells me they are listening, they are learning, and they love me enough to make sure I am living up to what I have preached.

I have to believe that Washer was telling the truth when he said that MacArthur smiled warmly when he heard these questions, and that what followed was a life-giving, soul-enriching conversation about the glories of Christ and His cross. MacArthur knew that Washer had been paying attention, that he had learned the importance of both objective and subjective assurance, and that he loved MacArthur enough to preach his own sermons back to him. That is a gift every preacher would cherish.

As Christians, we need to understand how biblical assurance works. As pastors, it is even more important because people will come to us looking for peace to calm their anxious hearts. Point them to the cross, show them the work of the Spirit, and the Word of Christ and the Spirit of God will overcome their fears, so that they might have well-grounded confidence on the Day of Judgment (1 John 4:17).

The post How Do I Know If I Am Saved? appeared first on The Cripplegate.

The word angel comes from the Greek word angelos, which means a messenger. This is not the only term used to speak of these angelic beings. Other terms in Scripture used in reference to angels include spirits (Ephesians 1:21), sons of God(Job 1:6; 2:1), holy ones (Psalm 89:5), watchers (Daniel 4), powers (Ephesians 1:21) – and by rank as thrones, dominion, principalities, and authorities (Colossians 1:16). All these terms indicate various roles angels play, whether it is ruling over certain territories or bringing messages from God to humans.

There are other terms as well, which include Cherubim (Genesis 3:24, Psalm 18:10, Exodus 25:22), Seraphim (Isaiah 2:2-7), and the Living Creatures (Revelation 4:6-8, Ezekiel 1:5-14). It seems likely these all fit the definition of an angel, even if they are special classes of angels. 

What, then, is an angel?

A helpful and biblically grounded definition comes from Wayne Grudem, who describes angels as “created spiritual beings endowed with moral judgment and high intelligence but without physical bodies.”

This definition makes sense of what angels are. Angels are not God or equal with God. As creatures, they are not eternal but were created by God at a certain point in time. We do not know when they were created, though we get a hint in the Book of Job, which indicates the presence of angels during the material world’s creation (Job 38:6-7). 

Angels are spiritual beings; they do not have physical bodies. However, angels have taken physical form to deliver messages to humans (Genesis 18, Luke 1).

Angels have moral judgment, which means they can form rational thoughts and understand the difference between good and evil. Some angels fell into sin by following what was evil, willfully rebelling against God. 

Angels also have high intelligence – they think, reason, and communicate with language (1 Corinthians 13:1). 

Angels, as Grudem explained, are created, spiritual beings with moral judgment and high intelligence, but without physical bodies.

Scripture tells us these spiritual beings have certain characteristics. 

Angels are immortal. Once angels were created, they would exist without experiencing death (Luke 20:36, Hebrews 2:9). This truth does not mean angels cannot be condemned. Some evil angels are even now imprisoned awaiting judgment.

Angels are less powerful than God but more powerful than man, at least at the present time (Hebrews 2:9, Psalm 8:5, 2 Peter 2:11).

Angels do not marry or have children (Matthew 22:30). It’s probably incorrect to think of the angels having gender as we do, but through Scripture, they are referred to as he or him. The number of angels therefore is fixed by God, and angels are not related to one another in the same manner that humans beings are.

Several biblical passages speak to how many angels have been created (Deuteronomy 33:2, Psalm 68:17, Hebrews 12:22, Revelation 5:11). When the biblical writers saw the angels, they gave up counting, because the heavenly host was too great to number. 

If there are so many angels, then are they all the same rank, or do they organize into groups? The Bible says comparatively little. We know there is an archangel named Michael, who leads the heavenly army and war against Satan (Jude 9, Daniel 10:13, 21, Revelation 12:7-8). Scripture doesn’t reveal any other archangel, so we do not know with certainty if others exist. The other angel named in Scripture is Gabriel, who seems to be God’s primary messenger angel (Daniel 8:16, 9:21, Luke 1:19, 26). The Apostle Paul seems to further identify ranks of angels, but we do not know what those ranks mean precisely or how many angels are in each category (Colossians 1:16). Therefore, it is safest to say we know Michael is an archangel; Gabriel is the chief messenger, and there are other ranks – but the exact order of the angels is unclear.

Angels are not omnipresent; they can only be in one place at one time like human beings, although it seems likely they can move rapidly.

Scripture tells us angels have activities and work.

The most popular concept of angelic work is the ever-popular guardian angel, which comes from the New Testament, but these passages are not necessarily teaching that every person has a personal guardian angel (Matthew 18:10 Acts 12:15). It would be better to describe this angelic task as protecting God’s people (Psalm 91:11-12). Angels are sent to protect God’s people from various dangers and different seasons of difficulty (2 Kings 6). When we have remarkably avoided some danger or been protected from harm in some way that appears supernatural, it is altogether possible God sent angels to intervene, protect us, and keep us safe. God can act apart from His angels, but we know angels are the Lord’s servants that He commissions to protect His people, and He often uses them to fulfill that important role.

Another work of angels is to bring about God’s judgment (Acts 12:23, 2 Samuel 24:15-16). 

One constant angelic activity is worship. Scripture never gives us the idea that angels are bored with worshiping God – in heaven or on earth. Angels worship God with great zeal, passion, joy, and profound love. They have seen God, and they understand His glory; and so, they worship Him with all they are without ceasing. 

Another activity of the angels is to minister to God’s people (Hebrews 1:14, Acts 10:3, Acts 12). One way this action is accomplished is by escorting our souls to heaven into Christ’s presence when we die (Luke 16:22). What a profound ministry to believers, ensuring that even upon our death, we will not be alone, but that God will care for our every need every moment of our existence, as we go to be with Him!

Angels are engaged in spiritual warfare, often in response to our prayers (Daniel 9-10).

Finally, angels will escort the Lord Himself at His return (Luke 9:26, 2 Thessalonians 1:7). What a thought to consider our God coming with His holy angels to bring about His kingdom and judgments on the earth!

Truly, the angels are engaged in remarkable activities. There are other things they do as well, including looking into God’s plan of salvation, rejoicing whenever a sinner repents, meeting with the church for worship, and more. The angels are an essential part of creation, and they do marvelous work to bring God honor and glory. 

Scripture tells us about the relationship of angels to humans today.

Here, we get into a difficult area where Christians can disagree. There are a few questions to sort through this biblical truth. 

Can we see angels today? The clearest answer is where the writer to Hebrews reveals that some have entertained angels unaware (Hebrews 13:2). God could allow us to see angels. However, based on our knowledge from the Bible and history, the number of people who have seen an angel is very small. It is possible someone could encounter an angel, but we should be very cautious when believing such stories. Remember, Satan himself poses as an angel of light to deceive, so everything must be tested against Scripture – even such purported appearances. 

Does God speak to us today through angels? The question is about what God actually does, not what He could do – there’s a big difference. The belief in the sufficiency of Scripture informs us that God now speaks to us through His Word, not through angelic visions or appearances (Hebrews 1). When we look at people who claim God has spoken to them through angels, we usually find false teaching, like Joseph Smith and Mormonism. Smith’s message purportedly came through an angelic messenger, but we know it is a demonic lie designed to deceive the hearts of the unsuspecting.

Do angels intervene in earthly affairs today? As we continue to pray and wage spiritual warfare, God continues to work, and angels continue to fight the battle. As we pray according to the Lord’s will, He often dispatches angels in response to our prayers to accomplish that will. We will not experience this reality in the sense of seeing the angels, but we often can observe the effects of angelic activity. 

There are some practical applications to this biblical understanding of angels. Seeing the angels’ reverence for God should increase ours; they know Him more clearly than we know Him since they see Him in heaven. Seeing the angels’ obedience to the Lord should also increase ours. Finally, rather than looking to cultural trends, we would be wiser to turn to Scripture to see how fervently, passionately, reverently, joyfully, and continuously the angels worship God. 

Angels are mighty, powerful, spiritual beings who render important service to God and His people. Yet we must always remember they are subservient to the Lord. We are not to worship them, pray to them, or exalt them. Angels exist to glorify God, not themselves.

Our attention, likewise, should never be fixed on the angels, but on the God they love, worship, and serve. We should be grateful to the Lord for the way He uses His invisible army for us; we have much to learn about worship and obedience to God from the angelic hosts. Someday, we will join them and all the saints forever in worshipping and praising our glorious God. 

The post What Does the Bible Say about Angels? appeared first on The Cripplegate.

Paul’s solution to this problem was to unfold how biblical ministry is to be done. Ministry is not a free-for-all, left up to whims of church leaders or members. Instead, God designed ministry to operate a certain way so the ministry and the message compliment rather than contradict one another.

Beginning in verse 18, Paul shows the Corinthians how to do ministry God’s way, and how to adopt and follow a biblical philosophy of ministry. This tutorial starts with the principles of godly ministry, which include the content of the preaching, the condition of the perishing, and the confidence of the persevering. These principles must guide every church and ministry seeking to be biblically faithful. 

In verses 19 through 21, Paul reveals a second truth we need to do ministry God’s way: We must understand the purpose of God.

Why does God use a message the unbeliever deems foolish to bring about salvation? Why has God designed ministry so all our confidence must be in His Word and in nothing and no one else? 

We find in verses 19-21 that God has a purpose in His design, not only of how salvation was accomplished at the cross, but how this message should be proclaimed. God is doing something far beyond our often-superficial comprehension of truth and salvation. God has an incredible purpose behind the how and why of ministry. 

What is this purpose? 

• First, Paul introduces the declaration of the purpose.

Paul quotes an Old Testament passage from Isaiah 29:14, which came from Hezekiah’s rule over Judah. The leaders of Israel, when faced with a perilous time for their nation, decided in their human wisdom to form an alliance with Egypt and to look to Pharoah for deliverance. However, God would show Hezekiah that trusting in other gods and earthly wisdom, while deceptively appealing in the eyes of the world, is never best for His people. Hezekiah realized the folly of trusting in Pharoah, and the Lord then saved. This result should have taught Judah that God’s people must trust in the Almighty’s power alone to deliver. Sadly, Judah did not learn its lesson and suffered catastrophic consequences.

Like Judah, people – even professing Christians – still replace God’s word with man’s wisdom. As with Judah, God’s express purpose is to destroy the wisdom of the wise and to nullify the understanding of those who are considered ‘discerning’ by the world’s standards. His purpose has not changed: He continues to act against and to show the foolishness of the world’s wisdom.

That truth is why it makes no sense when churches seek counsel from the world for success in ministries. The world should not be used to further God’s purpose when God’s purpose is to destroy human wisdom and nullify the understanding of the intelligent.

• Second, Paul unfolds the deconstruction of God’s purpose.

While it is quite popular today to engage in deconstructionism of the truth, Paul flips the tables in verse 20. He deconstructs the deconstructionists by asking a series of four, uniquely designed, rhetorical questions to expose the folly of the world’s wisdom so we can see its complete foolishness.

Where is the wise man? Where is the scribe? Where is the debater of this age?

Paul’s first three questions all expect the answer, “Nowhere!” When we look at the world, now almost 2,000 years after these words were inspired, we should ask if we are truly better off. John MacArthur wrote, “Our advances in knowledge and technology and communication have not really advanced us. It is from among those who are intelligent and clever that the worst exploiters, deceivers, and oppressors come. We are more educated than our forefathers but we are not more moral. We have more means of helping each other, but we are not less selfish.”

Worldly wisdom has not changed man’s sinful heart, which is Paul’s point with the first three questions. For all the world’s supposed answers, there is just more loneliness, depression, alienation, isolation, and sinfulness.

Has not God made foolish the wisdom of the world?

Paul’s fourth question expects an emphatic yes for an answer! The cross of Christ is the place where God made foolish the wisdom of this world. The world’s wisdom has accomplished nothing but death and destruction, but the word of the cross saves sinners from death and destruction. Those, who have seen the emptiness of the world and fled to Christ crucified for salvation, know firsthand that God has exposed the folly of the world’s wisdom through the cross and vindicated His own wisdom in the preaching of the gospel.

• Finally, Paul expounds on the delineation of God’s purpose.

In verse 21, Paul notes that the world does not come to know God through its wisdom, and this is God’s design. The world’s inability to know God through its wisdom was not outside of God’s purview and control. Rather, the world’s inability to have a relationship with God through its own wisdom was intentional on God’s part and based on His own wisdom. 

Why did God design it this way? Because if human wisdom or intellect was the key to salvation, then certain people would have an advantage over others. This would lead to boasting, pride, self-exaltation, and self-promotion. In His wisdom, God designed salvation so there is nothing natural about us that gives any sinner an advantage in knowing Him. 

Paul then says God was well-pleased, which means God delighted and purposed this design. Because it brought Him joy, God decided salvation would work a certain way, namely, through believing in Christ crucified after hearing the most foolish message given in the most foolish way imaginable – preaching.

Notice in verse 21, God joyfully saves through the foolishness of the message preached. Both the form of delivery and the content of the message are regarded as foolish. These terms were intentionally chosen because the apostles recognized they were not the source of wisdom or the creators of their message; they were simply heralds of God’s truth. Effective ministry, preaching, and proclamation of the gospel means clear preaching of the word of the cross. 

God is well pleased to save those who hear His message delivered His way, in all its foolishness to the world, when they put their faith in Jesus Christ, who is the center of the message. God purposed to destroy the wisdom of the wise and to deconstruct the deconstructionist because God means for the gospel to humble us before Him. No one enters the kingdom of God with head held high, nor saved by their own strength, wisdom, or abilities. We are only saved when we recognize our spiritual bankruptcy, finding our only hope in the crucified Christ. We must abandon every pretension to pride and self-sufficiency, discovering our total sufficiency in Christ alone. Salvation comes through Christ’s achievement, not ours.

This truth about salvation is why any pride in ministry is a contradiction of the gospel, and any conflict that arises from rivalry is antithetical to the gospel. If we would do ministry God’s way, we must understand God’s purpose of humbling man’s pride and exalting His glorious Son by saving us who believe through the foolishness of the message preached. 

The post The Purpose of Biblical Ministry appeared first on The Cripplegate.

In this verse, Paul helps us understand how to do ministry so Christ, rather than man, is preeminent; that God’s Word, rather than the man’s wisdom, is proclaimed; that unity, rather than rivalry, is promoted; that humility, rather than pride, is pursued; and that faithfulness, rather than pragmatism, is prized.

To this end, Paul showed us the content of the preaching, which is the word of the cross – and all that flows from the gospel. Then, he explained the condition of the perishing, which was paramount in Paul’s ministry as he recognized he had no power to convert unbelievers or change their nature.

Finally, Paul reveals the confidence of the persevering. We are confident that, since God saved us when we were unconverted, God can save others who are still in that condition. That same gospel that seemed so irrelevant and foolish, suddenly became the most beautiful and significant message we ever heard. 

When Paul describes believers in Christ, he uses an interesting phrase – those who are being saved, which is an extremely unusual description in the New Testament. We mostly find the New Testament references about salvation in the past, unlike Paul’s reference in the present as an ongoing process.

Why does Paul describe believers as being saved? To wrap our minds around this description and put it in its proper context, I want to look at three parts of God’s comprehensive work of salvation in Christians. 

• The first phase is God’s completed work of Salvation. 

We usually think about salvation in terms of God’s completed work of salvation in our lives. There are three aspects to understand when we consider this phase of salvation and how the Bible addresses it. 

First, we should think of regeneration, which is used once in Scripture in the context of personal salvation in Titus 3:5. Paul talks about a particular aspect of salvation that is complete, namely the washing of regeneration and the renewing by the Holy Spirit, which is the moment God gives us new life. In this context, the Spirit of God imparts new life to us in a once-for-all act when we were spiritually dead.

It’s important to note we are entirely passive in being born again. We do nothing to initiate or complete God’s work of regeneration in us.

Second is justification, which is often misunderstood. Justification includes two things: the forgiveness of our sins and the declaration that we are righteous. Roman Catholic theology, and some other aberrant views, consider justification as a process of being made righteous, but that’s not biblical. Justification is not a process, but a finished work. In Romans 5:1, Paul was clear that justification by faith is a past event and something that is divinely accomplished in our lives – not an ongoing process, but a declaration by God that has already been made. 

Justification is different than regeneration. While we are passive in regeneration, we are active in justification by faith. We believe in Christ, and through faith we are justified. God’s work of regeneration enables us by His grace to believe the gospel, which ensures our faith so that we trust in Christ and are justified.

Third, God has completed the work of adoption. God made believers part of His family by adopting us. 1 John 3:1 tells us we are now children of God. We are not earning a place in the family, nor hoping God will make us His children if we perform well enough in our salvation. Rather, we who are in Christ Jesus are now His heirs. We can rest in the assurance of God’s Fatherly love because He has irrevocably adopted us as His children. 

God’s completed work of salvation, then, involves regeneration, justification, and adoption.

• The second phase is God’s ongoing work of salvation.

As Paul notes in 1 Corinthians 1:18, we are being saved now. There are two, ongoing things that God is doing as part of His saving work in us. 

The first is sanctification, which is the process of God’s ongoing work to make believers more like His Son until our deaths or Christ’s return, whichever comes first. In 2 Peter 3:18, Peter exhorts readers to grow in the grace in knowledge of Christ. We are to be constantly growing, never stagnant or declining. Paul tells us in 1 Thessalonians 4:1 that sanctification is learning how to walk and please the Lord. All Christians have room to grow in every facet of our lives, even in areas where we are the most like Christ.

The second area of ongoing salvation is perseverance. The Bible never pictures perseverance in faith as an unnecessary aspect of salvation. In Colossians 1:22-23, Paul states that believers have been previously reconciled to God if we presently continue in the faith. We cannot be saved without perseverance. In Philippians 1:6, Paul also says God began and will finish His work. Christians don’t have to worry and wonder if we’ll continue to believe until the end. God’s ongoing work of sanctification and perseverance in our lives ensures that those who have truly trusted in Christ will be saved in the end.

• The final stage is God’s future work of salvation. 

Salvation is not only in the past and present. There is a future work God does to bring our salvation to its consummation called glorification. In Romans 8:17-18, 23-25, Paul affirms that glorification is yet future, and we are waiting with certainty because we know God will bring it to pass. 

There is an amazing parallel between regeneration and glorification. Just like we did nothing in regeneration, we will do nothing in glorification. Our bodies will be in the grave, or possibly alive if we live until Christ’s return. In a moment, all who are in Christ will be glorified by God’s immense, divine power transforming us from our lowly state to Christ’s glorious body. 

Paul could have picked any one of these tenses in 1 Corinthians to describe believers who have confidence in the power of God’s Word. Why did the Spirit inspire Paul to write, “But to us who are being saved, it is the power of God”? 

The answer is because God wants us to understand that the only ones who have been saved and who will be saved are those who are being saved now. The Corinthian church was battling so much sin that Paul wanted to remind them that past and future salvation cannot exist apart from present salvation.

There are entire movements and churches that believe people can have past and future salvation but not experience God’s ongoing work of salvation in the present. Millions of people believe they will be glorified because of something in the past although there is no evidence of present salvation in their lives. This is a gross miscalculation that will cost many people eternity. They will be shocked to learn Christ never knew them.

When we think about the question, “Will I be saved?” we need to recognize that the answer is not merely, “Have I been saved in the past?” but, “Am I being saved in the present?” We are not those who had confidence in the power of God’s Word, but who have confidence in the power of God’s Word because we see it alive in us in this moment. Only those who persevere in faith by God’s grace have assurance of God’s saving work in their lives. 

The post God’s Past, Ongoing, and Future Work of Salvation  appeared first on The Cripplegate.

The truths that Paul lays out here shape our view of the gospel. How we view the cross will impact the body of Christ and our role in it. How we consider the cross will impact whether we approach ministry and life together as the body of Christ with humility or with pride. How we treat the cross will impact our relationships with others so that we either become those who seek unity or who create conflict in the body of Christ. How we regard the cross will impact our motivation for ministry, resulting in building with precious stones and receiving the reward, or constructing with objects that will be burned up.

These matters are of massive importance, and so we must take time to ensure we look closely at everything Paul says in verse 18.

We have already seen that Paul begins by sharing the content of the preaching, which is the Word of the cross, or the message about Christ and His atoning death on the cross. Everything in Scripture is either leading up to the cross, proclaiming the cross itself, or flowing from the cross. 

A cross-centered message is surprising, to say the least, because of how unbelievers think of such a message, which leads Paul to describe the condition of the perishing. The unbeliever rejects the message of the cross because he finds it to be folly, stupid, and moronic. Those who are perishing reject the gospel, not because of what Christians have done or because of something that has happened externally to them, but because of their spiritual condition as blind and dead, enslaved to sin and Satan, and children of wrath who are naturally unable to please the God they hate.

These two points bring us to the third point, then, as Paul highlights the confidence of the persevering. While those who are perishing regard the gospel as nothing but foolishness, Christians have utmost, unshakable confidence in the gospel of Jesus Christ because we see that it is the power of God.

What is the message of the cross and what about it inspires unshakable confidence in our hearts? The answer can be found in in three parts.

In the first part, we see what the Word is like.

When Christians look through Scripture and read how God describes His word, we find many comparisons to show us its value and power. This knowledge is vital because, while we all recognize Scripture’s inerrancy and infallibility, it is easy for those terms to become too familiar to us. We can take the power of the word of the cross for granted, and we can even begin to lose confidence in the power of the word, especially when those around us reject the word or find their confidence in something else. We might also be tempted to supplement the word when doing ministry or evangelizing someone. However, we must always resist the temptation to supplement or abandon the Word, reminding ourselves of God’s incredible power that is in Scripture.

To this end, there are four things that God says His Word is like.

The first is a sword, which we see in Hebrews 4:12. God’s Word is a powerful sword that accomplishes whatever He purposes. It judges motives of the heart, exposes our sin, lays our motives bare, and pierces through to our very thoughts and holds them up against the standard of truth and righteousness.

The second is a light, as Psalm 119:105 instructs us. God’s Word shines light, showing us the way in which we ought to walk. Furthermore, the Word is a light that brings salvation per 2 Corinthians 4:6. The Lord breaks through with the gospel so that our eyes can see, and this gospel is used by God to shine light in our hearts so we can behold the beauty and glory of Christ’s face.

The third and fourth are a fire and a hammer. Jeremiah 23:29 combines these two pictures, where we read that the word is like a fire that consumes everything in its path, and it is like a hammer that can shatter the hardest rock. We require something mighty, powerful, and strong, which is the word of God, to burn through all defenses and effect transformative change in the hardest of hearts.

As Christians, we have come to realize what the Word is like, and because of what it is like, we have unyielding confidence in the power of the Word.

In the second part, we see that the Word is like these things because of what the Word is.

The Bible has no shortage of descriptions of itself, but there are four realities that give us confidence that the Word is the power of God.

First, we know that the word is God-breathed. 2 Timothy 3:16 is a foundational verse for understanding Scripture, especially when Paul says that the Word is inspired by God. The Bible, the message of the cross, is not the result of man’s ingenuity, creativity, philosophy, education, knowledge, or wisdom. Rather, Scripture is exactly, word-for-word, what God wanted us to have.

Second, the Word of God is eternal. In Isaiah 40:8, God’s Word is contrasted with elements of His creation that wither and fade away. The Word of God, however, stands forever, because it was in the mind of God from all eternity, and it will last to all eternity. When we get to the new creation, we will find that everything God has said about the past to eternity past to the future has come to pass and endured, because His Word is eternal.

Third, the Word is perfect. We see this in Psalm 19:7. If the Word is from God and contains every word God wanted to communicate to us and is eternal, then it must be perfect. God’s Word will never need updating, changing, or editing because everything He has said is perfect. As such, we can rely on this Word of God.

Finally, the Word is true. In Psalm 119:160, we observe the combined truthfulness, perfection, and eternality of the Word of God. When we take everything in the Bible and add it all together – the major doctrines, themes, storyline, and conclusion – it’s all true! Our confidence in Scripture derives from the fact that it is true.

We know that Scripture is the power of God, then, because it is God-breathed, eternal, perfect, and true, and so we have confidence as those who are being saved that this Word comes with divine power.

Finally, because of what the Word is, we can say that the Word does certain things.

First, the Word gives life. In James 1:18, we read that God caused us to be born again by the word of truth. God brings about the new birth through the power of His Word.

Second, the Word creates faith. In Romans 10:17, Paul tells us that God creates faith in a sinner’s heart when an unconverted individual hears the Word of Christ. The message about Christ and His cross moves unbelievers to faith in Him.

Third, the Word makes holy. In John 17:17, Jesus states that we will be sanctified in the truth, which is the word. As believers growing to be more like Christ, we have seen that the power at work in our hearts to sanctify us is the Word of God.

Fourth, the Word sustains hope. Paul gives us this assurance in Romans 15:4. God’s Word gives us hope that, despite all the brokenness, pain, and failures of this present life, those will soon cease, and we will forever be with the Lord and His redeemed, glorified bride, eternally experiencing joy in His presence.

This is just a sampling of what Scripture says about itself. Studying what the Bible says about the Bible will give us immeasurable confidence in the Word and in the God of the Word. This is why we should focus on the Word with every ministry, decision, sermon, lesson, teaching, class, and counseling session – because the power that God has given us is found in the Word of the cross. It is here where the Lord gives life, creates faith, makes holy, and sustains hope, through His God-breathed, eternal, perfect, true Word that is like a sword, a light, a fire, and a hammer that shatters the hardest rock.

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