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Arthur Pigdon Seeds of the Spirit (2001) |
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Jesus greatest concern for his disciples was that they should preserve harmony within their ranks. It has proved to be a well-founded concern. From earliest times the church has been torn by internal differences and divisions and the love that was to be the distinguishing mark of a Christian has often been replaced by doctrinal disagreements and mutual ostracism. During the twentieth century the churches tried to repair the divisions of the Reformation and restore co-operation and harmony. Some had the vision of total organisational union of all churches, but this aim is a misunderstanding of the prayer of Jesus. He specifically defined the oneness he meant. It was a spiritual oneness, 'as you are in me and I am in you'. He did not mention unity or union but oneness. He prayed, 'that they may be one as we are one: I in them and you in me'. It would be possible to have all churches united into one organisation and still totally fail to achieve the oneness of love and spirit for which Jesus prayed. It is also possible for the churches to remain as separate organisations but still achieve the spiritual oneness for which Jesus prayed. |
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This statement startles us because at first glance it appears that Jesus has delegated the power of life and death for eternity to his error-prone disciples. Some churches have formalised this in the priestly ritual of absolution but even these churches do not regard it as an arbitrary power to be based on the judgment of the priest alone. It is merely a formal declaration that those who have fulfilled the scriptural conditions for God's forgiveness can be assured that their sins are indeed forgiven. These conditions are repentance, confession, and faith in Jesus, the Son of God. The apostles were here given the power to declare to those who met these conditions that they could have full assurance of God's forgiveness. They were also to declare that all who did not repent and confess their sins, and who rejected Jesus as Lord and Saviour, would not receive God's forgiveness. The gospel of Jesus Christ demands a verdict. The greatest gift God has given us is the freedom to choose and he will never take that right away. We did not choose to be born into this world but we will not share in the world to come unless we choose to be born again by coming to Christ. |
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In this very personal conversation between Jesus and Peter, Jesus did two important things. (1) By making Peter declare his love for him three times he cancelled out the threefold denial Peter had made the night of his arrest. He thus restored Peter's status. A constantly guilt-ridden Peter would not have been a suitable person to lead the early church. We all need the assurance of God's forgiveness. (2) Jesus commissioned Peter: he was to feed, feed, feed all who turned to Jesus. Note that Jesus says, my lambs, my sheep. How was Peter to do this? He had neither a New Testament nor a Bible college training. He was only a fisherman. But he had been with Jesus for three years. He had heard his teaching and seen his miracles, his transfiguration and his resurrection. He was to witness to what he had experienced and knew personally. Jesus did not call any of his disciples to be preachers, with the possible exception of Paul. They were to witness to their own experience of Christ. We likewise need: (1) to be assured of our own forgiveness and restoration before God, (2) to be totally committed in our love of Jesus and (3) to 'feed' others by witnessing to what Christ has done in our lives. |
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Jesus gave brief but specific instructions to the apostles on several occasions and in various forms after his resurrection. This was his final word to them just prior to his ascension. One thing was quite clear. Jesus was going to be the power at work through them. They were to be like John the Baptist, just voices in the world's wilderness. Their role was to witness to Christ and proclaim the good news of salvation through Christ. Jesus had earlier said, 'I will build my church.' (Matthew 16:18) Now he instructs them not to start witnessing until he sends the Holy Spirit, for mere human effort would be powerless and fruitless. He told them, 'You will receive power when the Holy Spirit comes on you.' They were to wait until they were baptised with the Holy Spirit. Then their preaching would have the power to convert, for the Holy Spirit convicts people of their sin. Surely this same condition applies today to every Christian who preaches the gospel. They were to witness even to the ends of the earth--something they could not achieve in their lifetime. Matthew 24:14 tells us that when all nations have heard the gospel the 'times of the Gentiles' will end and Christ will return. |
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To our rational Western culture this seems a very odd way for Jesus to launch his church but it was consistent with Jesus' stated intention to build the church himself. He did not trust the inexperienced apostles to handle this opening day. He spoke himself, by the Spirit. We are told that the disciples spoke 'as the Spirit enabled them'. The listeners were amazed and said, 'We hear them declaring the wonders of God in our own tongues!' Why did Jesus wait for the festival of Pentecost to launch his church? First, because Jesus represented the Passover lamb. Also, it was because Jews were gathered at Jerusalem from many different countries--sixteen are listed. The apostles were Galileans, they could not speak the visitors' languages, but the Holy Spirit could, and did. They took the story of this remarkable event back to the countries where they lived and so the gospel was spread widely and quickly. Peter's role was to explain what had happened. His message was that 'God has made this Jesus, whom you crucified, both Lord and Christ [Messiah].' (2:36) The purpose of speaking in unknown tongues on this occasion was to enable the gospel to be spread rapidly to all expatriate Jewish communities. |
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This statement was made by Peter immediately after he had been baptised with the Holy Spirit, so we can take it as God's assessment of the crucifixion. It is extremely interesting because it shows us how the divine foreknowledge and purpose of God and the wickedness and guilt of men were both involved in the crucifixion. Election and free will can both operate at the same time. Our human reasoning says that if the crucifixion was part of the divine plan, then the Jews were fated to reject Jesus and the Romans to crucify him, therefore they are not to be held guilty. On the other hand God has made us absolutely free to choose and act and he always holds us responsible for our actions, so God calls those who killed Jesus wicked men. The Jewish leaders and Pilate both acted wickedly because they both knew Jesus was a good and innocent man. Perhaps the key to the dilemma is in the word 'foreknowledge'. God knew the evil in men's hearts would result in the crucifixion. When this happened God gave significance to Jesus' death that his crucifers had not intended. He designated it a sacrificial death and transformed it into the basis of our salvation. |
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Peter, for the first time, on the day of Pentecost used the keys of the kingdom of Heaven (Matthew 16:19) to open the door of salvation to his fellow Jews. In chapter 10 we read how he opened the door to the Gentiles. He announced two steps by which to enter the kingdom and two benefits for those who entered. The first step was repentance. The word 'repent' means to turn. Those who have drifted away from God need to turn around and renew their allegiance to God. Such repentance implies faith in Jesus Christ. The second step was baptism, which is a symbolic act of cleansing from past sins and a public declaration of discipleship to Jesus Christ. The first benefit was the forgiveness of sins. This passage shows how we are to understand John 20:23 and Matthew 18:18. When people repent and are baptised into Christ we are able to assure them that their sins are forgiven. The second benefit was the gift of the Holy Spirit. By these two acts of grace God cancels our past guilt and equips us with his own divine nature to enable us to live godly lives. These four steps simplify and sum up the experience of being born again. |
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The immediate effect of the coming of the Holy Spirit was that 3000 Jews became believers and disciples of Jesus. (2:41) They showed the genuineness of their conversion in two ways: in worship and in sharing. Verses 43-47 describe the wonderful feeling of community that they experienced and the spirit of oneness the Holy Spirit brought into their lives. When people sell their possessions to give money to the poor and needy it is a sign that their conversion is real. They ate their meals together and they were filled with joy. Our Western capitalistic culture has destroyed this mutual sharing and replaced it with a competitive culture where people have to fend for themselves. Consequently, loneliness is one of the marks of our society. But this oneness in Christ should still be a mark of Jesus' disciples today. It would not be practical to sell up our property and share our possessions, but Christians should always manifest this spirit of togetherness and loving care for each other, even sharing some of their money if other Christians are in real need. God's Spirit is still at work today inspiring us to be generous towards the needy in all countries of the world. |
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The word 'salvation' has acquired a special theological meaning with a strictly individual application so that we speak of a person being saved or not saved. But it is used in scripture in a much wider sense than this. Jesus made this plain in his first sermon in the synagogue at Nazareth. (Luke 4:18-19) By stating his mission in these prophetic words he also indicated that for him salvation concerned society as well as individuals. The primary meaning of salvation is deliverance and its verbal form 'save' means deliverance from all that is hindering our wholeness. Jesus delivers us from the power and consequence of our foolish and sinful ways and makes us whole, complete people, restored to a proper relationship with our Creator and with each other. This includes deliverance from death and our restoration to immortality. This verse is an offence to some, who regard the claim as arrogant. They say that other religions also offer us salvation. Most religions have a good ethical code and have value for our earthly life but who else but the crucified and risen Christ can forgive our sins and promise us eternal life? |
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Organisations come into being to meet a need of the moment and only continue to exist as long as the need exists. Most have a very limited life. Religions tend to be long lasting because they meet a continuing need of human beings to explain the meaning of existence and to provide an ethical basis for relationships. The continued existence of a religion does not necessarily prove it is true but the test of time which Gamaliel suggested is not to be lightly dismissed, especially verse 39. 'If it is from God, you will not be able to stop these men.' If Jesus is the Son of God, and if God sent his Spirit to indwell the disciples and he is guiding, supporting and empowering their work, the church will continue and prosper. As John said, 'The light shines in the darkness and the darkness has not overcome it.' (John 1:5, RSV) And Jesus said, 'I will build my church, and the gates of Hades [i. e. the power of death] will not overcome it.' (Matthew 16:18) In these modern times when the worship of God and discipleship to Jesus is widely neglected, sometimes the survival of the church seems to be in question. Its present organisational structure may pass away to be replaced by new forms, but it will not cease to be. |
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Motive is all-important in spiritual matters. The anointing, or baptism, of the Holy Spirit is an experience where we must be particularly careful. When the gospel is preached the usual response has been only mental assent or commitment. But in the baptism with the Holy Spirit there is a visible result not arising from the person but coming from a source beyond themselves, sometimes with the visible evidence of praying in an unknown tongue. Simon of Samaria was in the business of sorcery and magic and he wanted to add this new 'trick' to his repertoire to enhance his status and profit. There is a fine line between the motive of wanting to be more effective in the Lord's work and wanting to have the power to go around conferring this blessing on others and perhaps, even unconsciously, building up our own ego. If we want to be baptised in the Holy Spirit we need to ask why. If we want to be able to lay hands on others and see them fall to the floor--why? Simon was baptised in water by Philip but he was too new in the faith to understand its fullness. God only trusts his power into the hands of those whom he considers mature enough to exercise it wisely. |
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'My chosen instrument' could be the title of a biography of Paul. It brings up the issue of election. The Bible is a record of God choosing certain people for a particular task. This is neither discrimination nor favouritism. They are always chosen for responsibility, not for privilege. God's call generally involves the lonely road of leadership and this means taking a message demanding change, which results in rejection and persecution of the messenger. God's call to a special task is not for everyone. It should be neither sought nor spurned. The call has to be an inner experience and it has to be willingly accepted before it becomes a mission. It may not be a whole of life calling but a call to a particular task for a limited time. Election implies purpose. God is working to a plan and he calls workers, as he needs them. He called Noah, Abraham, Moses, Samuel, David, Isaiah and all the prophets. Jesus called the apostles and lastly Paul. But his call to ministry has continued throughout the church. Surely he called Luther and Wesley, Moody and Billy Graham. How can we know if God is calling us to full-time ministry? It is hard to define but it is like being in love. If you are not sure, you're not, but when it happens, you know. |
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It was necessary to read the whole chapter today to get the full remarkable story of Cornelius' conversion. The Lord programmed the whole event and it is an interesting insight into God's method of working. He used both vision and angels to communicate with Peter and Cornelius. Peter's dream was carefully timed. The Holy Spirit spoke to Peter in words and told him to go downstairs as three men wanted to see him. The angel even gave Cornelius Peter's address. When Peter had nearly finished telling Cornelius and his friends and family about Jesus and God's offer of forgiveness through him, God sent his Holy Spirit upon them. 'The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God.' God confirmed his acceptance of the Gentiles by conferring on them the same experience the apostles had on the day of Pentecost. How can we deny or discredit the gift of praying and praising God in a language that the Spirit gives when it was the evidence of the anointing with the Holy Spirit both at Pentecost and also to the Gentiles? |
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This is a remarkable story, only made credible by God's miraculous intervention. It has many lessons for us. (1) Christians always face the possibility of opposition from vested interests. (2) James was beheaded but Peter was rescued. Christians cannot always expect to be saved from persecution and death. (3) The disciples were praying earnestly for Peter's release. Then came the miraculous features. Angels are God's messengers who appear in the form of men. They speak just as we speak. Note the tight guard on Peter--he was chained to two soldiers and sleeping between them. Sentries were guarding the entrance. The soldiers and guards do not appear to have been aware of what was happening. Peter's chains fell off, he and the angel walked past the guards unseen and the iron gate of the prison opened by itself. Peter could scarcely believe that what had happened was real. This incident reminds us that with God nothing is impossible. It also confirms that there is an unseen spirit world surrounding us and that God is up to date with what is happening to his servants. We cannot know whether our lot will be martyrdom or rescue. We can only pray the Gethsemane prayer. |
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The question of divine guidance has always been a difficult one for Christians. In this reading we see Paul being guided in two different ways. He had reached a critical point in his missionary journey where he could have gone three ways; east into Asia, north to Russia or west to Europe. He did not know that Europe was to become the cultural centre of the world, but God did. We do not know how the Holy Spirit showed him that he must not go east into Asia. It may have been by a spoken prophecy or an inner leading of the Spirit. Both methods are still used by the Holy Spirit today. This was a negative leading and so only half of the guidance he needed. Negative guidance means we cannot proceed as intended but must wait in faith for another way to open. His positive guidance came through a vision. We should not discredit claims of visions today but we would be wise to check them with circumstances and other trusted disciples. It was not a direct command for Paul says that he 'concluded' that God had called him to preach the gospel in Macedonia. This incident applies especially to ministers and missionaries. When a move is contemplated they need a release from their present work and a call to a new field. |
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This was not a vision of guidance but of encouragement. He needed this reassurance; he had already been stoned and almost killed at Lystra and he and Silas had been imprisoned at Philippi where an earthquake led to their release. God apparently uses many different means to rescue his servants. It is not every prisoner who gets his own private earthquake. It was at Corinth that Paul said to the Jews who rejected his message, 'Your blood be on your own heads! I am clear of my responsibility. From now on I will go to the Gentiles'. This applies to any audience that has the gospel faithfully presented to it. The preacher has fulfilled his responsibility when he has faithfully presented the gospel. The messenger is not responsible for results. Sometimes ministers are greatly concerned as to where they should minister. Jesus told Paul that there were many people in Corinth who would respond. This is so in every town and city. Jesus told the disciples that if they were not received in one place to move on to the next town. If we have a call from God to ministry every town and city is a suitable place to work for there are people in every place who will respond. |
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This farewell to the leaders of the church at Ephesus was probably the most emotional moment in Paul's ministry. He had spent his longest ministry there and now he knew that he was seeing them for the last time. He anticipated that problems would arise in the church in the future so he warned the leaders to be on their guard and to be true shepherds of the flock. First, he says, 'Keep watch over yourselves.' When Christian leaders bring discredit on the church it has widespread harmful effects for the Lord's work. Today's media always headline any deviation and it does great harm. Leaders are appointed by the church but they are also, by virtue of their office, responsible to the Holy Spirit, under whose overall authority they serve. Whether they are ministers, bishops, elders or deacons they are in some way exercising oversight and are responsible for the day-to-day caring for the congregation. In his letters to Timothy and Titus Paul lists the qualities and duties of leaders. No congregation can rise above the quality of its leadership. Leadership is all important. If you have been called to leadership in the church it is both a great privilege and great responsibility. |
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In his testimony before King Agrippa Paul reveals the exact terms of his calling--his job description. He says the Lord appointed him as a servant and a witness to declare what he had experienced, and what the Lord would reveal to him. This is true of all of us--we are to tell what we have experienced and what we have learned. The Lord promised to rescue him from both Jews and Gentiles who would harm him. God's servants are immortal until their God-given ministry is finished. The Lord gave him a fivefold task: (1) 'To open their eyes' to the truths of God's plan for them. (2) To turn them from darkness to light', that is, to preach for a decision. (3) 'From the power of Satan to God.' Unbelievers serve Satan and are under his power. They are to be released by informing their minds and activating their wills. (4) 'So that they may receive forgiveness of sins.' Their guilt has to be cleansed and they must know that God has forgiven them and now accepts them. (5) A place among those who are sanctified.' He was to tell converts that they were now God's people and citizens of the kingdom of God. Surely this is our ministry also. |
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The central truth here is that the gospel is the power of God. The English word 'gospel' means 'the story concerning God'. The Greek word it translates means 'good news.' It is the good news of deliverance from guilt, made possible by Jesus' death. It is the offer of salvation as a gift, and reconciliation with God the result. The gospel is in sharp contrast with the law God gave through Moses. The law gave commands and demanded obedience. The gospel announces that all who come to Christ are offered forgiveness and eternal life as a free gift. The other important word in this text is 'power'. The gospel has inherent power to change lives. We do not have to urge people to become Christians or devise strategies to convert them. We only have to tell 'the old, old story, of Jesus and his love'. We have to tell it with conviction and with loving concern. People need to know that God loves them, and accepts them just as they are and that their past is no hindrance to a beautiful new spiritual relationship with God, through Jesus Christ. Note the word 'everyone'. This is indeed good news--too good to keep to ourselves. |
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The preaching of the gospel reveals what kind of person the hearer is. If they love goodness they will respond positively, if they prefer to go their own way they will respond negatively. Jesus stated this very plainly when he said, 'Light has come into the world, but men loved darkness instead of light because their deeds were evil.' (John 3:19) Three times in this first chapter of Romans Paul says, 'God gave them up.' When people reject the gospel offer what do they choose in its place? They choose to follow the desires of their hearts. (verse 24) In verses 29-31 Paul lists the sins of human depravity, which result from rejecting God and following the desires of our minds. The phrase 'God gave them up' sounds as though men and women reach a point where God rejects them for good. This is not so. It simply states that God respects the total freedom of choice with which he has endowed us. If we want to live life ignoring and disobeying God that is our prerogative; God lets us go, he does not interfere. Like the father of the prodigal son he can only wait, hoping we will return to him. But he did more. He sent a search party of one, his only Son, to seek and save those who had lost their way. |
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'Righteousness' simply means 'right', as against 'wrong'. Throughout Romans, Paul makes a clear distinction between the righteousness we achieve by obedience to God's laws and the 'righteousness of faith'. This is a righteousness that we have not earned but that is conferred on us when we put our faith in Jesus as our Saviour. Paul says of Abraham, 'He believed God, and it was credited to him as righteousness.' (Galatians 3:6) Paul himself based his hope of salvation not on his obedience to God's law but on the righteousness conferred on him through his faith in Jesus. (Philippians 3:8-9) The word 'justification' is a legal term describing the status of those who rest their hope in the righteousness of Christ. Paul says, 'God made him [Jesus] who had no sin, to be sin for us, so that in him we might become the righteousness of God.' (2 Corinthians 5:21) Because Jesus was dealt with as a sinner, taking our place on the cross, God treats us as righteous. As our text says, 'God presented him as a sacrifice of atonement.' What a selfless act of Jesus to take the penalty we deserved. What an unshakable foundation for our salvation! |
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To understand the full import of this statement we need to be reminded that God and Christ are not two different gods but the one eternal Spirit in two different forms. Christians are monotheists. As Paul says, 'God was in Christ reconciling the world to himself.' (2 Corinthians 5:19, RSV) It is not so much that God sent Christ but that he became Christ. 'In Christ all the fullness of the Deity lives in bodily form.' (Colossians 2:9) And the wonder of God's limitless and unquenchable love is that it was not for good people that he came and died, but for sinners. Also he did not merely come as a prophet to teach and to warn us, he came to suffer and die for us, offering his body as a sacrifice for sin. It is no wonder that Paul is so convinced that nothing can separate us from the love of God. He expresses this beautifully in Romans 8:35-39. To respond to Christ's death with indifference or rejection is to scorn the love God has so lavishly demonstrated to us. It is a pity that preachers have used the threat of a fiery hell, which is biblically questionable, to urge the wayward to repent when they would have been more biblical if they had emphasised the loving Christ whose gospel could be summed up in the words, 'Come home, all is forgiven.' |
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Slavery implies bondage--our lives are controlled by another. Paul draws a distinction between our 'old self' and our 'new life' when we voluntarily place ourselves under the control of Christ. We are to be dead to sin but alive to God. Because Christ died in our stead it is as though we were crucified with him. When he says 'that the body of sin might be done away with' he is referring to the instincts and bodily desires that now come under the control of Christ. The NIV footnote says 'be rendered powerless'. Every instinct is good and right and God-given but to live harmoniously in society our instincts have to be controlled. In this chapter and the next Paul discusses the conflict that this brings. It is the eternal battle between the flesh and its desires and the Spirit that longs for fellowship with God. Our will, our essential self, stands, as it were, a spectator of this tug of war. Whichever side it supports will win. We do not overcome sin only by an act of will, but by putting Christ in charge of our life. We can never be totally free, we only have a choice of masters. When we will to have Christ as our master he does what we could not do--he controls sin in us. |
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These few chapters in Romans contain the essence of the gospel Paul preached. There are so many definitive statements that it is hard to select one that sums up his teaching but this verse comes close to it. Anyone who is led, controlled, obedient to the inner leading of God's Spirit, is one of his children and therefore heir to eternal life. (verse 17) This is the mark of a Christian. Christ sets us free. (verse 2) He does this through his sacrificial offering of himself. (verses 3-4) The mind that is controlled by God's Spirit enjoys life and peace. (verse 6) Having the Spirit of Christ is essential to belonging to Christ. (verse 9) It is the indwelling Christ who transforms our lives. (verses 10-11) Some may wonder if they have Christ's Spirit in their life. It is impossible to receive Christ without receiving his Spirit. Christ and his Spirit are manifestations of the one Eternal Spirit. Compare John 14:16, 18. The secret for us is to let Christ's Spirit control our lives. We are to yield ourselves to his control. Yet we are not to see ourselves as Christ's slave but as God's children, led by his Spirit, because we love him. Paul sums this up in chapter 12:1-2. As we offer ourselves to God we are transformed by the renewing of our minds. |
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What does it mean to be saved? The Greek word means 'to be made whole'. There is a past, present and future aspect to salvation. When we come to Christ he forgives our past sins. They are cancelled out as though they had never happened. By our commitment to be a disciple of Christ we are kept from continuing to commit sin. But our salvation is not complete until we put off this earthly body and take our place in the eternal kingdom of God or until this age ends and Christ's reign begins. The word 'everyone' disproves the teaching about election and predestination taught by Calvin and his followers, which says that only those whom God elects will be saved. Anyone of any nation, of any intelligence, of any colour, of any character, may come to Christ and share in his eternal kingdom. To call on the Lord means to come to him, believing that he is the Son of God and that he has the authority to forgive our sins and confer on us eternal life. In coming to Christ we confess our need, we acknowledge our faith, and declare our desire to become one of his disciples. Verses 9-10 explain what it means to call on the Lord. God is like an earthly father who has done everything possible for his children but the responsibility of responding is ours alone. |
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When a place in the kingdom of God was offered to the Gentiles, it raised the question of what place Israel now had in God's plan. (See Matthew 21:43.) Romans chapters 9-11 are devoted to answering this question. The Jews who believe in Jesus are 'a remnant chosen by grace' but what of the bulk of the nation? Paul notes that God's acceptance of the Gentiles has made the Jews jealous. He also points out that Israel's rejection of Jesus as their Messiah has opened the door of opportunity for the Gentiles. (verses 12, 15) Israel's future 'inclusion' and 'acceptance' is anticipated in these verses. In his analogy of the olive tree Paul points out that some of the Jewish branches were broken off because of their unbelief and the Gentiles were grafted into the Jewish stock. He reminds us that Israel, by believing in Christ, can be grafted in again (verse 24). Verse 25 tells us that their hardening and unbelief is only partial and temporary, 'until the full number of the Gentiles has come in'. He ends his discussion with a very definite statement. Some time in the future 'all Israel will be saved'. Their election still stands 'for God's gifts and his call are irrevocable'. (verse 29) National Israel still has a future in God's eternal plan. |
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The two words 'conform' and 'transform' sum up the whole purpose of God in the believer's life. God's call to Israel was that they were to be different from all other nations; they were to be 'holy to the Lord'. But Israel was always slipping into a conformity to the ways of surrounding nations. In the same way Jesus calls the Gentiles who become his followers to be different from the pagan lifestyle that surrounds them. (1 Peter 1:14-15) We are to be transformed by the renewing of our thoughts, our ideals, our aims and habits. This process is called sanctification. The word 'sanctify' comes from the same root as 'holy'. Paul says, 'God chose you to be saved through the sanctifying work of the Spirit.' (2 Thessalonians 2:13) Christians are people who are set apart from the world to be God's people. This process of sanctification can only be achieved by the Holy Spirit working in our lives. But, like Israel, we are always tempted to conform to the ways of the world around us. The secret of living Christ-like lives is not in screwing up our will to fight every evil inclination but in yielding our will to the Spirit's leading. The most urgent need for society the world over is to be transformed by the renewing of minds and thoughts. |
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There is an old cliché that says, 'In essentials unity, in nonessentials liberty, in all things love.' Christians are prone to pass judgment on one another. This arises from our attempt to come to a commonly agreed standard of right and wrong, but many things must be left as a matter of individual conscience. We must all be free to follow Christ's teaching as we understand it. We must also grant this same freedom to others even if we believe them to be wrong. Jesus spoke quite strongly about judging others, telling us that the speck in another's eye was minor compared to the plank in our own eye. Passing judgment on our fellow believers is the cause of much discord and division within the church. Paul says, 'Who are you to judge someone else's servant? To his own master he stands or falls'. He goes on to say, 'Whatever you believe about these things keep between yourself and God'. (verse 22) This does not mean that we should not discuss controversial issues, but rather that we should respect the right of others to hold opinions that differ from our own. We are to love and accept them because they also love Christ and are sincerely seeking to do his will. Paul says, 'Accept one another, then, just as Christ accepted you.' (Romans 15:7) |
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This was one of Paul's plans he was not able to fulfil. Instead of preaching the gospel to the Spaniards Paul found himself chained to a jailor in Rome. Often our plans go astray. David planned to build a lavish temple where God could be worshipped but he only got as far as gathering the materials. God's comment was, 'You did well to have this in your heart.' (1 Kings 8:18) When it is in our heart to do some good deed but we are not able to accomplish it God accepts the motive for the deed. Later on Paul was able to write to the Philippian Christians and say, 'What has happened to me has really served to advance the gospel.' (Philippians 1:12) Sometimes God has other plans for us, sometimes circumstances may prevent us fulfilling our plans. We need to learn patience. Although he was in prison, instead of in Spain, he was able to write, 'I have learned the secret of being content in any and every situation.' (Philippians 4:12) When our life is fully surrendered to the Lord nothing can happen to us that he cannot use for his glory and our blessing. Life is made up of continually changing circumstances and we need to 'hang loose' and be open to the Spirit's day-to-day leading. We must not let our ambitions get in the way of God's will. |
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We are reminded here that the sacrificial death of Jesus is the essential element of the gospel. Paul defines the gospel in 1 Corinthians 15:3-4. It consists of three simple facts--Christ died for our sins, he was buried and he rose again--and the good news of the gospel is that death has been conquered. The power that turns us from unbelief to become believers is the sacrificial death and the resurrection of Jesus who now offers us forgiveness and eternal life. Some scholars and intellectuals find it too humbling to be dependent on someone else for their salvation. In their self-sufficiency they tend to reject the way of the cross. The Jews demanded a sign from Jesus confirming his Messiahship. He said that his resurrection would be the only sign. (Matthew 12:38-40) Note the division of people into two groups. 'Those who are perishing and those who are being saved.' There is no third choice. Paul noted that in his day those who responded to the gospel were often non-influential people. Jesus taught that we needed to be as humble and trusting as a little child to enter the kingdom of Heaven. Most church members are very ordinary people, but we are all made in the image of God and have the potential to become Godlike. |
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At first glance this verse seems to contradict yesterday's reading. Is salvation dependent on the death of Jesus or is it necessary to achieve a certain degree of goodness to be saved? These two ideas are complementary, not mutually exclusive. We are saved to become good but we can never reach a level of goodness where we can claim that it is our right to share in Christ's kingdom. We are all dependent on the grace of God and the forgiveness of our sins. But on the other hand, God requires holiness. This comes through loving God and obeying him in all things. The rebellious or the deliberately disobedient will not share in the kingdom of God. The only way that we can demonstrate that we have faith in Christ is by keeping his commandments. James addresses this question (James 2:14-24) and points out that faith that does not produce goodness is not faith at all. It is our deeds that demonstrate and prove our faith, so he concludes that 'a person is justified by what he does and not by faith alone'. (James 2:24) We may come to Christ in faith and theoretically be 'saved', but until we obey God's laws we are not true citizens of his kingdom. |
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Arthur Pigdon Seeds of the Spirit (2001) |
| Copyright © 1997, 2001 by Arthur Pigdon |