Problems With the Concept of "Free Will"

"Free will" has become a popular phrase that occurs in just about every theological or philosophical discussion, especially those involving God's salvation of sinners. It doesn't take long when someone talks about the biblical terms predestination and election for the phrase to enter into the conversation. Several times I have taught on Romans 9 where Paul argues that God has chosen certain individuals from among the nation of Israel to be a part of His promised plan of redemption while excluding others from that plan (Isaac and not Ishmael, Jacob and not Esau) when someone will politely remind me that "man has a free will" or that "man's free will must have factored into God's decision." Paul explicitly states that the choice had nothing to do with the actions of the chosen but because of Him who calls (v. 11). Later he says So then it does not depend on the man who wills or the man who runs, but on God who has mercy (v. 16). In fact, Paul is not concerned in this chapter about man's will at all but instead God's sovereignty in His dealings with Israel. Yet, many often read the idea of "free will" into the passage. The assumption is that since man clearly makes choices, he then must have the freedom to choose to do good or evil and to choose to accept or reject Christ. However, such a concept actually goes against what Scripture teaches concerning man's freedom.

The Bible's Description of Man"s Nature

The Bible does not describe man as free in the sense that many people argue. Instead, Paul describes man as a slave. He tells the Roman Christians that they were slaves of sin at one time (Romans 6:17). The verb to be in the Greek of this verse is in the imperfect tense. This tense describes a continual action that occurred in the past from the perspective of the author's writing. This slavery was not just their condition whenever they sinned but was a constant ongoing condition that they found themselves in. Such a condition they are born with as part of their nature. Paul says in Ephesians 2:3 that the believers were by nature children of wrath, even as the rest. David affirmed this as well when he recognized that Behold, I was brought forth in iniquity, / And in sin my mother conceived me (Psalm 51:5). They sinned because they each were a slave to sin. This explains why sin is universal (Romans 3:23); all are born sinners with a desire to sin.

By definition a slave is not free. In introducing the analogy of slavery, Paul explains Do you not know that when you present yourselves slaves for obedience, you are slaves of the one whom you obey, either of sin to death or of obedience to righteousness? (v. 16). A slave is bound to his master. He will do what his master commands. Paul informs us that we are slaves but the question is to which master. We either are obedient to sin or to righteousness. Thus, if our master is sin, we will be obedient to sin. As it has been shown, our default position is being a slave to sin. We are born into this slavery. The only way that one can be freed from this constant slavery to sin is by the power of God. Paul mentions that this group became obedient from the heart to the type of teaching you were given over to and having been set free from sin you became a slave to righteousness (vv. 17-18). The Greek verb for set free here is in the passive voice which indicates that the "freeing" happened to them and that they did not do it themselves. The passive voice communicates that the subject receives the action of the verb while the active voice describes the subject performing the action. This becoming free from this slavery to sin was not something that this group were able to do but had to be done for them. Paul certainly has God in mind as the one who frees man from this slavery as He is the One thanked for this change of masters for the group (But thanks to God) (v. 17). Paul's point in using this analogy and its application to the Roman Christians in the greater context is to answer the anticipated objection that since the believer is no longer under the burden of meeting the requirements of the Law but saved by God's grace that he can then freely sin. Reminding them that they once were slaves to sin but that God has made them a slave to righteousness and the results of each, he encourages them to act as the new slave to righteousness that God has now made them and not the slave to sin that they once were (vv. 19-23).

Jesus uses this same analogy of slavery in a discussion with the Jews who believed in Him. He explains to them the evidence of genuine conversion to be the continuing obedience to His Word. If you continue in My word, you are truly disciples of Mine; and you will know the truth, and the truth will make you free (John 8:31-32). This statement about the truth making one free sparked a question as to the Jews' own freedom. We are Abraham's descendants and have never yet been enslaved to anyone; how is it that You say, 'You will become free'? (v. 33). Jesus answers them by telling them that they were enslaved to their sin. Truly, truly, I say to you, everyone who does sin is a slave to sin (v. 34). The verb do is in the present tense and thus indicates an ongoing practicing of sin. The one constantly in the state of sin shows that he is a slave to sin. He is just following his master. The only way one can be free from this slavery to sin according to Jesus is if the Son sets you free, then you will be free (v. 36). The Son must be the One to set one free for them to be free. The implication here is that we are not able to free ourselves but the Lord Jesus has to be the one to break our bondage. According to both Paul and Jesus, man is not born with a "free will" but instead is in bondage to sin and unable to break away from his slavery unless God or Jesus comes to his aid to free him.

Man's Nature Leaves Him Unwilling and Thus Unable to Come to Christ

The reason that man is enslaved to sin as both Paul and Jesus describes is due to the sinful desires that he has as part of his nature that he is born with. Every decision that we make is always based on our greatest desire or inclination at the moment. Our choices are in essence determined by our desires. For instance, I am choosing to write this article right now instead of sleeping (it is around 2:00 in the morning), reading, or watching TV since my greatest desire at the moment is to explain to many who are confused about the issue of "free will" just what the Bible says concerning the matter. The time that I have right now, my being a "night owl" who functions well in the late hours, and the burden on my heart to write this article, all factor in this being my most desirable option to me at the moment. My desire to write this article is greater than the desires for the other options available to me presently. Also, to use an illustration that I am beginning to become famous for (my Sunday School class just loved this last week!), we can see this principle illustrated with our choices concerning the different flavors of ice cream. If you would place strawberry and chocolate ice cream both in front of me, I would inevitable choose strawberry because it is my favorite flavor and I find chocolate ice cream detestable. Because I do not desire chocolate ice cream, I therefore will never choose it; especially when strawberry ice cream is an option. I am unwilling to choose chocolate ice cream because I do not like it. The only way for me to be able to choose chocolate ice cream over strawberry would be for my tastes for the two of them to change. Strawberry ice cream would have to become repulsive to me and chocolate ice cream would have to become delicious. Otherwise, strawberry will always get my vote.

We see this principle of our choices being determined by our inner desires spiritually. The Bible teaches that man is unable to come to Christ without the inner work of God's grace. Jesus said that No one is able to come to me unless the Father who sent Me draws him. And I will raise him up on the last day (John 6:44). God must draw someone to come to Christ because man is not able in and of himself to do so. This drawing should be understood as effectual since the same one that the Father draws, Jesus promises to raise him up on the last day. Jesus certainly would not be raising up those on the last day who do not come to Him since He stated that He is the only way to the Father (John 14:6). Likewise, Paul states that Those who are in the flesh cannot please God (Romans 8:8). Those who are in the flesh refer to unbelievers who have not been converted as Paul points out that this is what the believers in Rome once were but that now they have the Spirit, indicating that they are saved (v. 9). Furthermore, the prophet Jeremiah told the people of Israel Can the Ethiopian change his skin / Or the leopard his spots? You also can do good / Who are accustomed to doing evil (Jeremiah 13:23). Just as the Ethiopian cannot "choose" to change the color of his skin and the leopard cannot "choose" to change his spots to stripes, sinners cannot "choose" to do good because of their evil nature. The reason for this inability spawns from man's unwillingness. He cannot come to Christ because he is not willing to take steps in that direction. Speaking to a group of Pharisees, Jesus says and you are unwilling to come to Me so that you may have life (John 5:4). This unwillingness results from a strong desire for sin and a lack of a desire for God.

John tells us that This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed (John 3:19-20). The reason that man rejects the Light, which is Christ, is because he loves the darkness and hates the Light. In other words, he has a desire for the darkness and not for the Light. The unregenerate man loves his sin and hates God. He runs towards his sin and away from God. Quoting from Psalm 14, Paul states that There is none who seeks for God; / All have turned aside, together they have become useless (Romans 3:11-12). While man may seek the things that only God can give, such as the peace that passes understanding and full satisfaction, he does not desire God Himself. He would much rather sin than come to God. In relation to my analogy of ice cream, the unregenerate man would view God as the chocolate ice cream which appears repulsive to him and sin as the strawberry ice cream which he loves. He will always choose the strawberry ice cream of sin because it is more desirable to him and not touch the chocolate because he lacks the desire for it. He cannot choose Christ because he does not desire to do so. The only way for man to be able to come to Christ would be for his nature with his desires to be changed. In fact, this is exactly what happens in conversion or being born again as Jesus calls it (John 3:3). This being born of water and the Spirit (v. 5) more likely refers to God's promise through Ezekiel to cleanse His people and give them a new heart and a new spirit (Ezekiel 36:25-27). While originally directed to Israel, this prophecy would also apply to select Gentiles that God draws to Christ as He has included Gentiles to share in His salvation and the New Covenant promises through Israel's rejection (Romans 11:11-18; 2 Corinthians 3:6; Hebrews 10:15-18). The description of a new heart and a new spirit indicates that these are different than the old ones that the people had. Unlike the old heart and spirit with their love of sin and hatred towards God, these new ones would have a hatred toward sin and a love for God. The difference between the two can be inevitably seen by the actions that follow from their desires. Paul points out the deeds of the flesh which are characteristic of an unbeliever and the fruit of the Spirit which are the qualities that shine forth from a genuine believer (Galatians 5:19-24).

Forgetting the Fall

"Free will" proponents actually appear to forget that the Fall occurred and that it affected all mankind. They portray man as being in the same state as Adam and Eve were before their act of disobedience. Several times I have heard someone say, "man was created with 'free will' just like Adam and Eve." While Adam and Eve did have "free will" in the sense that they had the ability to choose to sin or to choose not to sin, they lost that "free will" upon their disobedience. The Fall affected all men and not just Adam and Eve. It was through one transgression there resulted condemnation to all men (Romans 5:18; emphasis mine). through the one man's disobedience the many were made sinners (v. 19). The sin nature described above, man inherits from Adam. He is not born originally righteous as Adam was created. He does not have the ability that Adam once had to choose to sin or to choose not to sin. Instead, he is born a slave to sin who can only choose to sin but is not able to choose not to sin. (For a more in depth look at why the good that man does is not viewed as good in God's eyes, see my previous post, "The Disappearance of Depravity") It is not until Christ frees the sinner through the granting of him the new heart with the new desires that he is free in the sense that Adam and Eve were. The born again believer can choose to sin or choose not to sin. This is why we struggle with sin and still trip up often. When our sanctification is complete and we are glorified, we will no longer be able to choose to sin. The only option we will have will be to choose not to sin. Those who hold to the concept of "free will" discussed in this article have to admit that there cannot be such a "free will" among those who are in heaven. The "free will" that they claim that man naturally has only applies to the one that Christ frees from their natural slavery to sin and that only after His work of doing so.

What About God's Commands?

Those who hold to the popular modern perception of "free will" argue that the reality of God's commands indicates the "free will" of the individuals to whom the commands are directed. They reason that God would never command someone to do something that he or she does not have the ability to do. Following this logic, they conclude that if God commands us to repent and believe in Christ, then that must mean that man has the capability to respond either positively or negatively. In fact, this claim served as one of the foundational arguments for Pelagius. He took issue to Augustine's prayer, "Grant what You command and command what You desire." He thought it was ludicrous to pray that God needed to give one the ability to obey His commands. However, a command in no way necessitates that the one whom the command is directed contains the ability to respond. In fact, we find a few examples in Scripture where a command is given which is impossible for the recipient of the command to obey without God's divine intervention.

In Ezekiel 37, God instructs the prophet Ezekiel to command dry bones to hear the word of the LORD (v. 4). Hear is in the imperative form in Hebrew, indicating that this clearly is a command. Dry bones are dead, lifeless bones. Because they are dead, they are not able to hear anything. However, through the power of God's word that He will breathe life into these dry bones, they came together and became covered with skin (vv. 7-8). God then commands the prophet to call on the wind to breathe into these men and it is so (vv. 9-10). The bones would not have been able to hear God's word until after He brought them to life. The life-giving of these dead bones resembles God's promise to restore the people of Israel. Another command given which was impossible for one to obey without God's divine assistance can be seen with Jesus' command to Lazarus. Jesus calls a dead Lazarus to come forth (John 11:43). Lazarus had been dead for four days. He in no way had the ability to respond to Jesus' command to get up and come out of the tomb. God had to give him the life needed for him to be able to respond. In both cases, a command is given to a recipient that lacks the ability to obey.

Actually, all of God's commandments are impossible for one to obey without God's grace. If we are honest with ourselves, we would recognize how incapable we are of never placing any other "gods" before the one true God. John Calvin put it well when he stated that "the human heart is a factory of idols . . . Everyone of us is, from his mother's womb, expert in inventing idols." Jesus equated hatred with murder (Matthew 5:21-22) and lust with adultery (vv. 27-28). He commanded perfection (v. 48), which is certainly an impossibility for everyone of us.

While faith and repentance are commanded (Mark 1:15; Acts 2:38; 3:19; 16:31; 17:30; 20:21; 26:20), they also are described as a gift that God gives (John 6:65; Philippians 1:29; Acts 11:18; 2 Timothy 2:25). Although the people of Israel witnessed the mighty works of God during the Exodus, Moses states that Yet to this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear (Deuteronomy 29:2-4). God commands that Israel love the LORD your God with all your heart and with all your soul and with all your might (Deuteronomy 6:5). Later Moses instructs that God will circumcise your heart and the heart of your offspring (Deuteronomy 30:6). The purpose of this "circumcision of the heart" is so that you will love the LORD your God with all your heart and with all your soul, that you may live. If the people are able in and of themselves to respond to the command to love the Lord with their entire being, why then does God have to change their heart for them to do so? The commands of Scripture do not indicate that man has a "free will" but only that man needs God's full assistance to obey these commands. As Martin Luther pointed out, God's commands do not imply man's ability but only his duty.

Upon an examination of Scripture, the popular view of "free will" cannot be found. Instead, the Bible portrays man as a slave to sin due to his sinful nature and thus unwilling and unable to come to Christ. Man's only hope is for the Lord Jesus to free him from his bondage and draw him to Him. Let's make sure that we describe man the way that the Bible does and not man-centered philosophy or secular culture.

In Christ,
Lee
Soli Deo Gloria!!!

The Best New Year's Resolution

A popular tradition to start the new year is often to formulate a New Year's resolution of something you would like to do better in the year ahead. Many people resolve to loose weight or exercise more. Some make a commitment to be a better person or to specifically work on a certain character flaw. Most of these resolutions are superficial and do not last past a month or two after being made. In fact, it seems like many of the same resolutions are repeated every year due to the previous year's failures. So what would be a good resolution to make for the new year ahead? How about one that would be of spiritual and eternal significance? Why not resolve to do something that God has commanded all of us to do?

In 1 Corinthians 10, right after instructing the Corinthians to show regard to their weaker brothers in relation to the issue of their conscience with eating meat, Paul says that the real issue should be seeking to glorify God. So, whether you eat or drink, or whatever you do, do all to the glory of God (1 Corinthians 10:31). If one is seeking to glorify God, he will be mindful of his brother whose conscience may condemn him in eating meat because he could not get past the knowledge that it would have been offered to idols. He would seek to Give no offense to Jews or to Greeks or to the church of God (v. 32) as Paul himself sought to do and not be selfish but look out for the interest of others for the sake of their salvation (v. 33). This principle to do all to the glory of God is not just limited to respecting weaker brothers in the matters of their conscience. It is a summary of what our lives are to consist of. The whatever you do includes everything that you do. From the drinking of orange juice or coffee that you start your day with to the brushing of your teeth right before bed. All of these actions should be performed in a worshipful attitude thanking and praising God for the resources and ability to do them. We should seek to bring glory to God's name in every decision that we make and action that we do. In fact, we were created for the purpose of glorifying God. Christ died for us so that we would live for Him (2 Corinthians 5:15). The Westminster Confession summarizes this well when it states that "The chief end of man is to glorify God and enjoy Him forever."

Jonathan Edwards, a Puritan pastor in New England who played a major role in the first Great Awakening, put together his own resolutions for his life. Eventually these resolutions numbered to 70 and they all consisted of what he could do to glorify God. In fact, part of his very first resolution he made was "that I will do whatsoever I think to be most to God's glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriads of ages hence." Another one of his resolutions was "never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it."

So, while you are pondering what resolution to make this year, why not resolve to do what God has actually called you to do, to do all to the glory of God? Like Edwards, let's seek, by God's grace, to only do what will glorify God's name the most. Let's seek to praise Him in everything that we do and in everything that we say.

In Christ,
Lee
Soli Deo Gloria!

The Birthday of a King?

While they were there, the days were completed for her to give birth. And she gave birth to her firstborn son; and she wrapped Him in cloths, and laid Him in a manger, because there was no room for them in the inn.
~Luke 2:6-7

When you think of a king, what typically comes to mind? Do you envision a grand throne surrounded by people who pay homage to the one who sits upon it? Or long purple robes that dazzle with splendor? Perhaps you see a sparkling and golden crown.

The Bible describes and portrays Jesus as a king. When Pilate questioned Jesus as to whether He was the King of the Jews, Jesus responds that My kingdom is not of this world (John 18:33-36). The prophet Isaiah predicted that the government will rest on His shoulders and There will be no end to the increase of His government or of peace (Isaiah 9:6,7). However, for a king, Jesus did not have much of a royal birth.

Instead of being born in a palace, Jesus began His earthly life laid in a manger, a feeding trough for animals. They could not even find enough room for the king in the inn. His first clothing was not purple or majestic but strips of cloth. The first visitors for the king were not important dignitaries or high court officials but simple and dirty shepherds. Such a birth was not fit for a king but more so resembled that of a lamb.

While Jesus is our king, it is also important to remember that He is the Lamb of God who takes away the sin of the world (John 1:29). This king was born to die in the place of sinners who would trust in Him just as the sacrificial lamb was sacrificed to cover man’s sins in the Old Testament. Jesus stated that He came to give His life as a ransom for many (Mark 10:45). In fact, Jesus’ death occurred the exact hour the Passover Lamb was being sacrificed. His bones were not broken in the crucifixion like the Passover Lamb’s bones were not to be broken with their sacrifice (John 19:31-36; Exodus 12:46).

It is important that as was we celebrate Christ’s birth this Christmas that we do not forget the very purpose that this child was born. If it wasn’t for the purpose of Christ’s crucifixion and resurrection, we would not have a Christmas to celebrate. Let us not forget the cross in our celebration of the manger!

Mild He lays His glory by,
Born that we no more may die,
Born to raise us from the earth,
Born to give us second birth.

Love in Christ,
Pastor Lee

The Faith of Shadrach, Meshach, and Abed-nego

Shadrach, Meshach, and Abed-nego answered and said to the king, "O Nebuchadnezzar, we have no need to answer you in this matter. If this be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king. But if not, be it known to you, O king, that we will not serve your gods or worship the golden image that you have set up"
~Daniel 3:16-18

Shadrach, Meshach, and Abed-nego were three of the young men who were taken into captivity by King Nebuchanezzar of Babylon's forces when he laid siege to Jerusalem (2 Kings 24:10-17; Daniel 1:2-4). This capture of the capital of the nation of Judah was part of God's purpose to punish His people for their sins of disobedience and idolatry (2 Kings 23:26-27). Daniel recognizes this by describing this capture as being ordained by God. And the Lord gave Jehoiakim king of Judah into his hand, with some of the vessels of the house of God (1:2).

These young men that were captured could be described as the "best of the best" and the "brightest of the bright." The group would consist of youths probably around the ages of 14 or 15. They had to be physically fit (without blemish, of good appearance) and intellectual (skillful in all wisdom, endowed with knowledge, understanding learning) (v.4). The goal of the Babylonians was to eradicate any evidence of their former life of Judaism and make them into full-fledged Babylonians. They were taught the literature and language of the Babylonians and even were given new names. Though we know them as Shadrach, Meshach, and Abed-nego, their given Hebrew names were Hananiah, Mishael, and Azariah. In the Hebrew culture, names were important because they usually revealed something about the person's character, circumstance of their birth, or were in praise to God. In fact, each of these three young men's name said something about the one true God, Yahwah. Hananiah's name meant Yahwah is gracious, Mishael's was Who is what God is?, and Azariah's was Yahweh is a helper. The new Babylonian names they were given replaced the reference to Yahweh in their names with the names of Babylonian gods. Hananiah became Shadrach, meaning command of Aku. Mishael would become known as Meshach, Who is like Aku?. Azariah then was given the name Abed-nego, servant of Nebo (v. 7). While the Babylonians sought to eradicate every trace of their past, they could never take away the faith of these young men.

When King Nebuchadnezzar built a golden statue and commanded everyone to bow down and worship it at the playing of the instruments, Shadrach, Meshach, and Abed-nego refused to bow. The king even stated that any who would be defiant of his command would face the fiery furnace (3:6).

Due to some certain Chaldeans who reported their refusal, Shadrach, Meshach, and Abed-nego find themselves called in to stand before the king (vv. 8-13). After inquiring for himself if the accusation against them proved true (v. 14), King Nebuchadnezzar gave them another chance and reminded them of the consequence of their actions (v. 15). They reply with one of the most powerful statements of faith found throughout all of Scripture.

If this be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king. But if not, be it known to you, O king, that we will not serve your gods or worship the golden image that you have set up (vv. 17-18). These three young men refused to bow down to the golden statue that King Nebuchadnezzar made inspite of the consequences of being thrown into the fiery furnace. They refused to bow down to any other god than the one true God, regardless whether God would save them or not. The verb able in this verse appears to refer to God's willingness instead of actual literal ability. These men would have certainly not denied God's omnipotence. There is a contrast here between the if God is able and the but if not. The point they were making to the king was that if God decided to deliver them then He would but even if He chose not to, they still would not bow down to the idol that the king had set up. The He will deliver us out of your hand is dependent on the condition of this willing ability. (The and before the He will deliver can also be translated then as a waw in Hebrew carries several different meanings in a narrative to connect and move the story along. It can be translated and, next, then, but and several other choices.) Their worship and commitment to God must have been based on Who He is and not what He would or would not do for them. They refused to turn from God even if He, in His divine providence, decided not to deliver them from the threat that awaited them. They would trust God no matter what the result He planned for them to be.

So often, we base our trust and worship of God on what He might give us or how He might respond to our prayer. This means that we are worshipping not for Who He is but instead based on how He might benefit us. He would not be the end that our worship is centered on but merely the means to an end being what we want. Also, in face of persecution like what Shadrach, Meshach, and Abed-nego faced, could we say with them that we would be steadfast in our faith and refuse to bow to any other god (which does not have to be a statue but is anything we give adoration and devotion to that only belongs to God)? Do we waver in our faith and worship of God when God does not answer our prayers the way we want Him to? Or do we worship Him regardless? Could we say with Job that Though He slay me, I will hope in Him (Job 13:15)? May God give us the unwavering faith that refuses to bow to anyone or anything else, the faith that will trust and worship Him when life doesn't make sense and when we may not understand what He is doing.

In Christ,
Lee
Soli Deo Gloria!

The Real Question in Our Suffering

“I know that You can do all things,
And that no purpose of Yours can be thwarted.
‘Who is this that hides counsel without knowledge?’
Therefore I have declared that which I did not understand,
Things too wonderful for me, which I did not know.”
~Job 42:2-3

Job was a man who experienced much suffering. In an instant everything he had was taken away from him. One by one, a messenger came to the man to report the loss of his livestock, servants, and even all of his children (Job 1:13-19). The only thing that Job had left was his wife and she did not prove to be much of a comfort during this difficult time. Her counsel to him was to Curse God and die! (2:9). In addition to these great losses, Job was afflicted with dreadful boils that covered his entire body (2:7). The pain became so severe that he used pieces of pottery to scratch himself for relief (2:8).

Most of the book of Job contains the man’s quest to figure out the reason that lay behind his suffering. His desire was to know “why” God brought this intense bout of suffering upon him. He knew that God was in control and just (16:11; 19:5-6) but did not understand the purpose that God had with this specific pain in his life (9:17; 10:2; 13:24). His friends were convinced that the suffering was in response to some sin that Job must have done (4:7-11; 15:17-35; 18:5-21; 20:4-29; 22:5-11). However, Job knew that he had been a man of integrity so that could not be the case (10:7; 12:4; 13:18; 23:11-12; 27:2-6).

God eventually responds to Job’s inquiry, complaints, and pleas but He does not answer Job’s main question (38:1-41:34). Instead, God asks him a series of questions that served to humble Job and remind him that God is God and he is not. Questions such as: Where were you when I laid the foundation of the earth? (38:4) and Have you commanded the morning since your days began, and caused the dawn to know its place (38:12). Job cannot claim to know God’s infinite wisdom and ways in regards to the reason God had tried him. He responds to God’s questions by recognizing that God is indeed in control (42:2) and that God was right in His accusation that he was attempting to understand what he did not have knowledge of (42:3) as God had stated when He began addressing Job (38:2). Job was speaking of things he did not know and what surpassed his understanding.

The issue should not have been the “why” for Job’s suffering but instead whether or not Job would still trust God in the midst of the suffering that he did not understand. In fact, unbeknownst to Job, this was the very purpose for his suffering. Satan had challenged God that Job would curse God to His face if God took away His hedge of protection upon him and struck him with physical affliction (1:9-11; 2:4-5). To prove that this would not be the case, God gave Job over into Satan’s hand, while setting the boundaries to what the devil could not do to him (1:12; 2:6). God was shown to be right when Through all this Job did not sin nor did he blame God (1:22) and In all this Job did not sin with his lips (2:10). He remained faithful throughout the storm without having an explanation for it.


Like Job, we often spend a great amount of time pondering the reason for our sufferings and trials. We know that God is sovereign and in control but demand to know the “why” the pain is present. Job never received an answer for the reason he suffered but he trusted God regardless. We may never understand some of the things we go through but the real issue should not be the “why” but our faith. Perhaps we should not ask “why am I suffering?” but instead “am I trusting God through my suffering?”


Love in Christ,
Pastor Lee

Be A Berean!

The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews. Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so. Therefore many of them believed, along with a number of prominent Greek women and men.~Acts 17:10-12

During his second missionary journey, the apostle Paul faced opposition from the Jews in the city of Thessalonica. Due to their jealousy of the Greeks receiving the Gospel there and joining Paul and Silas, they created a riot that disrupted the city (v. 5). They even attacked a man named Jason whom they assumed was housing Paul and his companions. The group handed many of the believers over to the authorities, accusing them of going against Caesar in proclaiming Jesus as king (vv. 6-8). This persecution led the believers to send Paul and Silas away from there to a place called Berea for their safety. While there, Paul went to the Jewish synagogue to explain from the Scriptures that Jesus is the Messiah that God had promised would come.

Luke in his recording of this incident commends the Jews in Berea for their eagerness in receiving the word that Paul preached. He called them noble minded for this trait. Unlike the Jews in Thessalonica who rejected the message and basically ran Paul out, the Bereans considered what Paul was saying and even checked the Scriptures that he was preaching and teaching from to make sure that what he was saying was true. The Greek word here for examine is often used in the context of someone being evaluated in a judicial trial. Just as the detectives on the popular television show Law and Order labor at thoroughly searching crime scenes and interviewing witnesses to discover the truth of what really happened, these Jews searched the Old Testament prophecies to verify that the claims that Paul made about Jesus being the Messiah were true. In fact, this examination of the Scriptures was done daily. They were constantly evaluating Paul’s message with the truth of Scripture. This eagerness to listen to Paul’s message and to check it with the teaching of Scripture led many of them to believe in the Lord Jesus Christ.

In making this statement pertaining to the Berean Jews and how noble they were, Luke presents them as a model for us to follow. We would do well to approach God’s Word eagerly in anticipation for what God is saying; to allow our hearts to be receptive of its truth. We also would do well to emulate their example of searching the Scriptures to verify what we are taught. Knowing that the Bible is God’s Word (2 Timothy 3:16) and thus true (John 17:17), we need to evaluate any message we hear in light of what Scripture teaches. We need to make sure that the claims of any teacher or preacher line up with the Scriptures. Are you being a Berean?

Therefore, let this remain as a sure maxim, that no doctrine is worthy to be believed but that which we find to be grounded in the Scriptures.~John Calvin

Love in Christ,
Lee

The Disappearance of Depravity

If you would ask someone today whether or not there is some goodness in man, you would probably receive an answer in the affirmative. The response would be the same whether the person was in a liberal church, a conservative church, or no church at all. It is not uncommon to hear people say that "all men are good" or "deep down inside they are a good person." This idea grew popular during the Enlightenment with the emphasis on man's reason. Man became viewed as the center of the universe and capable of just about anything. In fact, many philosophers of that time held a very diminished view of God since they concluded that man could accomplish so much with the power of his reason that he did not need God. However, this view of an innate goodness of man or that everyone has an "island of righteousness" goes back even farther than the Enlightenment. A British monk in the 400s, named Pelagius, also had a very high view of man. He even believed that man was capable of being perfect in and of himself. Again the clear implication of this sort of thinking would mean that man would not need God and was fine on his own. Such a view is antithetical to Scripture.


In contrast, the Bible presents a very low view of man. When God decides to punish humanity with the flood, it is due to man's wickedness which Enlightenment thinkers and Pelagius denied existed in man. The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually (Genesis 6:5). Notice that this wickedness of man was great and not small. In God's view, man was not good but evil at the root of his very being; the heart. His heart did not contain goodness but only evil. This evil was not occasional but continual (literally all the days in the Hebrew). It was not just a few intentions of his heart that were evil but every intention. God later says through the prophet Jeremiah that The heart is deceitful above all things, and desperately sick; who can understand it? (Jeremiah 17:9). Jesus affirmed the wickedness of man's heart when He stated that It is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person (Matthew 15:10). His point was that it is not certain foods that one eats that would make them unclean but instead what they would say since this reflects the thoughts and desires of their heart. Do you not see that whatever goes into the mouth passes through the stomach and is expelled? But what comes out of the mouth proceeds from the heart, and this defiles a person. For out of the heart comes evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander (Matthew 15:17-19), None of this list of what comes out of the heart could be described as good. In the depths of man's heart, we do not find an "island of righteousness" but an ocean of depravity.


The doctrine described in these verses has been known as "Total Depravity" (the "T" of the TULIP in Reformed Theology). "Deprave" means "To debase, especially morally; corrupt" (http://www.thefreedictionary.com/deprave) and "total" indicates that this debasement extends to every part of the person. There is not one area of our lives that has not been tarnished by sin due to the Fall. This does not mean that man is as wicked as he could be. Only that man is wicked at the core of his being. In fact, theologian and author R. C. Sproul would rather call the doctrine "Radical Corruption" in order to better communicate this truth.


Enlightenment thinkers and modern day Pelagians may argue that such corruption is due to nurture and not nature. They may claim that man is born basically good but becomes corrupted by the conditioning of society. However, the Bible teaches the opposite. One is born a sinner by nature. David declared that Behold, I was brought forth in iniquity, and in sin did my mother conceive. (Psalm 51:5). Paul tells us that the Ephesians were by nature children of wrath, like the rest of mankind (Ephesians 2:3). This is universal as Paul stated the condition being like the rest of mankind. Man has inherited Adam's sin nature so he is born a sinner. Due to Adam's disobedience, he and the entire human race became slaves to sin. Truly, truly, I say to you, everyone who commits sin is a slave to sin (John 8:34). Since sin is a part of man's innate nature, he cannot help but sin. Jeremiah puts it this way: Can the Ethiopian change his skin or the leopard his spots? Then also you can do good who are accustomed to do evil (Jeremiah 13:22). Just as it is impossible for an Ethiopian to "choose" to change the color of his skin and a leopard his spots, it is impossible for man to do good because he is accustomed to doing evil due to his sin nature. The only way man could quit doing evil would be for his nature to be changed. Something he can't do himself.


Now the accusation may arise that certainly man does do some good and is not totally evil. Afterall, several unbelievers give generously to the poor and some treat their neighbor better than Christians do. Are these not good things? Wouldn't this rule out the argument that man in his depraved nature is evil continually? However, we are not the standard of what is good to make such judgments. God is the One who determines what is good or evil. When the rich young man approached Jesus seeking the good deed that he must do to have eternal life, Jesus reminded him that the one who determines what is good is God Himself. Why do you ask me about what is good? There is only one who is good. If you would enter life, keep the commandments (Matthew 19:17). He then points to the Law that God gave that reveal His holy standard. While the man thought he had kept the commandments that related to relationships with one's neighbor, it became clear that he was in violation of those that concerned his relationship with God. His refusal to part with his possessions revealed that he had erected another god whom he worshiped in place of the true God. He had clearly fallen short of God's standard by violating the first of the Decalogue or Ten Commandments.


For God, the heart of the matter is a matter of the heart. God is concerned with the motives that underlie the reason that one does what he does. For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart (1 Samuel 16:7). One can do the right thing but if it is done with the wrong motives it is still wrong in God's eyes. Jesus taught that the greatest commandment is that You shall love the Lord your God with all your heart and with all your soul and with all your mind (Matthew 22:37). If someone does something for any other reason than love for God, then the action would not be viewed as good in God's eyes because it was not done in His honor and out of love for Him. This would make even the most pious acts wrong if they are not done for God. Since man by nature does not seeks for God (Romans 3:11), he would not be doing a "good" deed in honor of God. In fact, quoting from Psalms, Paul states All have turned aside; together they have become worthless; no one does good, not even one (Romans 3:12). The Psalmist describes no one as doing good. To clairify he states not even one. Man universally does not do good in God's eyes.


The Enlightenment and Pelagian denial of depravity proves detrimental to one's understanding of salvation and evangelism. Ignoring Scripture's teaching on the "total depravity" of man leads to one believing that man is good enough to play an active role in his salvation. Some may erroneously be misled to believe that salvation depends in part on them. If man has the ability to do good on his own and even be perfect as Pelagius claimed, then why would he need God? Furthermore, if man is not viewed as depraved, then the question would arise as to why he even would need to be saved. Man is good in God's eyes so what would be the problem?


This heretical view also greatly effects the way that one evangelizes. Since the perception is that man is able to obey God's commandments on his own, evangelists shift from faithfully teaching and preaching the Bible for God's Spirit to work through His Word to convict and regenerate sinners (Romans 1:16; 10:17; James 1:18; 1 Peter 1:23; Acts 2:37) to working to manipulate emotions through several different gimmicks just for them to simply raise a hand or say a prayer; promising their salvation based on their actions instead of God's work. This is a shift from the strong biblical preaching of George Whitefield and Jonathan Edwards to the theatrics and psychological tactics of Charles Finney. This Pelagian style of evangelism has created dozens of self-proclaimed "Christians" who have never been converted or even know that such is necessary because they never heard Jesus tell Nicodemus that he must be born again (John 3:3).


Several theologians have described the current era as the "Pelagian Captivity of the Church" and it appears with the Enlightenment and Pelagian emphasis on man's goodness and ability that they unfortunately might be right. The only thing that can break this type of captivity would be to go back to the Scriptures and boldly proclaim its message that man is by nature a sinner in desperate need of the Savior and whose salvation depends solely and completely on Him.


In Christ,
Lee
Soli Deo Gloria