"I am sending you as sheep in the midst of wolves"

Matthew 10:16-31
Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. 17 Beware of men, for they will deliver you over to courts and flog you in their synagogues, 18 and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. 19 When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. 20 For it is not you who speak, but the Spirit of your Father speaking through you. 21 Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, 22 and you will be hated by all for my name’s sake. But the one who endures to the end will be saved. 23 When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes. 24 “A disciple is not above his teacher, nor a servant above his master. 25 It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household. 26 “So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known. 27 What I tell you in the dark, say in the light, and what you hear whispered, proclaim on the housetops. 28 And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. 29 Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. 30 But even the hairs of your head are all numbered. 31 Fear not, therefore; you are of more value than many sparrows.

When Jesus had finished his great saving work, and had laid down his life to save millions and millions of people who would believe in him, and had risen from the dead, he gave this final mandate to his disciples in Matthew 28:18-20:

All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.

That mandate—to go and make disciples of all the peoples of the world—is as valid today as the promise that supports it: “Behold, I am with you always, to the end of the age.” If the promise is valid today, then the mandate is valid today. And the promise is valid because it’s good, Jesus said, “to the end of the age.” So until Jesus returns the promise holds that he will be with us. And that promise is the basis of the mandate, and so the mandate holds today. Jesus is commanding us—commanding Bethlehem—“Go make disciples of all nations.”

The Apostle Paul’s Ambition: Frontier Missions

The apostle Paul is the most prominent missionary in the New Testament. He gave his life in obedience to Jesus’ mandate. He said in Romans 15:20-21, “I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation, but as it is written, ‘Those who have never been told of him will see, and those who have never heard will understand.’”
This is the difference between and local evangelist and a frontier missionary. Paul said to Timothy in 2 Timothy 4:5, “Do the work of an evangelist.” That means: As the pastor of a local church in a place where the gospel as already taken root, keep on winning people to Jesus. They may know about Christianity and live near lots of Christians there in Ephesus, but keep on evangelizing them. Tell them the gospel. Show them love. Keep on trying to win them. That’s local evangelism. And all of us should be a part of it.
But this is not what we mean by frontier missions. Frontier missions is what Paul did: “I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation.” Frontier missions is crossing a culture to plant the church where the gospel has not already taken root. This is the mandate that is still valid for us today. The job is not done. And the word of our risen king Jesus is binding on us today as much as when he first gave it.

Unreached People Groups

This is why we speak of unreached people groups. The most helpful website I know of for understanding and researching the unreached peoples of the world is the Joshua Project. It lists a total of 15,965 people groups in the world. Of these, 6,434 are still unreached, defining unreached as a “people group among which there is no indigenous community of believing Christians with adequate numbers and resources to evangelize this people group”—which means, in their definition, fewer than 2% evangelical Christian.
So Jesus gave the mandate to us to make disciples of all these groups, and Paul modeled what frontier missions looks like, making it his ambition to proclaim the gospel where the church was not already planted. And today the mandate holds (“Make disciples of all nations”), and the promise holds (“I will be with you to the end of the age”), and the stakes are eternal (“Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him,” John 3:36).

Who Will Go?

So the question is, “Who will go? Who will proclaim the gospel of Jesus Christ where the church is not yet planted and flourishing? Should I go? I ask myself this at least once a year. And I mean it seriously. I am willing to go. I think every follower of Jesus is bound by the cords of love and obedience to say, “I am willing to follow you wherever you lead me.” Every believer in Jesus should say, “Here am I, send me, if that is your will.”
It is not the Lord’s will that all of his followers be frontier missionaries. But some he calls. How he does it is a wonderful and mysterious thing. No one can explain how the work of God in your life rises to the level of a compelling call to missions. This is the work of the Holy Spirit, and it is marvelous and unfathomable in our eyes. But this we know, from Scripture and from church history and experience, that one of the instruments God uses to awaken a compelling calling to missions is the preaching of the word of God. And specifically the preaching of passages of Scripture that describe the mandate and its costs and blessings. So that is what I want to do in the time we have left.

The Coming of the Son of Man to Judge Israel

In Matthew 10:16-33, Jesus is telling his disciples what it will cost to bear faithful witness and make disciples in the coming years and what blessings they can count on to sustain them. The text relates directly to the next forty years after he departs, but it is true in principle for the rest of the age. He says in verse 23, “When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.” I don’t understand the “coming of the Son of Man” in this verse as the second coming of Christ. If it were, this text would be false.
Just like the New Testament speaks of the coming of the kingdom of God in several stages and manifestations, it also helps to think of the coming of the Son of Man in several stages and manifestations. He came to earth the first time and died; he came as the risen Christ from the dead; he came in judgment in the destruction of Jerusalem in AD 70 by the Romans armies; he has come in power from time to time in Great Awakenings. And he will come in visible bodily form at the end of the age. So I take Matthew 10:23 to refer probably to the coming in judgment in AD 70. “When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes to judge the Israel”—which happened in a decisive way forty years later.

A Fearless Witness in the Face of Danger

But the fact that these verses refer directly to the work of spreading the gospel to unreached people between AD 30 and 70 does not mean they are irrelevant for us. What Jesus says about the cost and the blessings of the missionary mandate in these verses is true today. And his main point is crystal clear: Be a fearless witness in the face of danger. My prayer, as I draw your attention to it, is that the Holy Spirit would use it awaken or confirm his calling on your life.

Six Costs of Frontier Missions

This text powerfully speaks for itself. So let me, without too much comment, focus our attention on six costs and ten blessings of being on the frontline of frontier missions. These difficulties are the kind of thing we may expect today even if in God’s forbearance we may be spared some of them. First the costs.
1. The cost of being arrested by authorities. Verses 16-18: “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of men, for they will deliver you over to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles.”
2. The cost of family betrayal. Verse 21: “Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death.” This is almost unbelievable: Fathers and children will so be so opposed to the Christian faith, they will want each other dead rather than believing.
3. The cost of being hated by all. Verse 22: “You will be hated by all for my name’s sake.” Be careful that you don’t elevate friendship evangelism to the point where this text makes evangelism impossible. You will be hated by all does not mean: You can’t do evangelism.
4. The cost of being persecuted and driven out of town. Verse 23: “When they persecute you in one town, flee to the next.”
5. The cost of being maligned. Verse 25b: “If they have called the master of the house Beelzebul, how much more will they malign those of his household.” Jesus died in our place so that we might escape the wrath of God, not the wrath of man. He was called to suffer for the sake of propitiation; we are called to suffer for the sake of propagation.
6. The cost of being killed. Verse 28: “And do not fear those who kill the body but cannot kill the soul.” So they can kill the body. And sometimes they do. Don’t ever elevate safety in missions to the point where you assume that if one of our missionaries is killed we have made a mistake. Jesus said plainly in Luke 21:16, “Some of you they will put to death.”
For two thousand years, thousands of missionaries—unnamed people of whom the world is not worthy—have counted this cost and put their lives at risk to reach the lost with the only message of salvation in the world. And the reason they could do this is because the blessings so outweigh the costs.

Ten Blessings of Frontier Missions

May the Lord make these ten blessings that I am about to name overcome all your fears and give you a passion to know him like this.
1. The blessing of being sent by Christ. Verse 16: “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.” “I am sending you out.” It is deeply satisfying thing to be sent by the living Christ into his work.
2. The blessing of being given words by the Spirit of God. Verses 19-20: “When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. For it is not you who speak, but the Spirit of your Father speaking through you.” What a wonderful thing it is to sense the presence and power of the Spirit in your life, giving you the words you need.
3. The blessing of experiencing God’s fatherly care. Verse 20b: “For it is not you who speak, but the Spirit of your Father speaking through you.” Jesus makes explicit that the one caring for you is your Father in heaven. You may have to leave father and mother to be a missionary. But you will always have a Father who cares for you.
4. The blessing of salvation at the end of it all. Verse 22b: “But the one who endures to the end will be saved.” When all the costs have been paid, we will have the great end of salvation. We will be raised from the dead with no sorrow or pain or sin, and we will see Christ and enter in to his joy and hear the words, in spite of all our imperfections, “Well done.”
5. The blessing of knowing that the Son of Man is coming in judgment and mercy. Verse 23b: “You will not have gone through all the towns of Israel before the Son of Man comes.” This was a great encouragement to those persecuted disciples. Jesus comes at just the right time in historical judgments and deliverances, and he will come at the last day and vindicate all his people.
6. The blessing of belonging to Jesus’ household. Verse 25b: “If they have called the master of the house Beelzebul, how much more will they malign those of his household.” Whatever rejection we may experience, Jesus wants us to be sure we are ever aware: This rejection is a sign that you are mine. You are part of my household.
7. The blessing of knowing that the truth will triumph. Verse 26: “So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known.” Nothing is hidden that will not be known. For a season in this world, people will mock your proclamation of the truth. They will say, “What is truth!” But know this, and hold fast to this blessing: The truth will be known. Your proclamation will be vindicated. “Nothing is covered that will not be revealed, or hidden that will not be known.” Count on it. What is scoffed at now will be written across the sky someday. And one minute of that vindication before all your enemies will make every act of patient endurance worthwhile.
8. The blessing of having an immortal soul. “Do not fear those who kill the body but cannot kill the soul.” The soul of the Christian is indestructible. “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life” (John 5:24). We have already passed from death to life. Henry Martyn, the missionary to Persia, said that he was immortal until his work on earth was done. True. And he would have also agreed that in the fuller sense: You are immortal after your work on earth is done. That is Jesus’ point here.
9. The blessing of having a heavenly Father who sovereignly rules the smallest details of life. Verse 29: “Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father.” Jesus mentions the fall of a sparrow to the ground because nothing seemed more insignificant than that. Yet God, your Father, oversees that and governs that. So you may always know that your Father, who loves you as his precious child, oversees and governs every detail of your life.
10. The blessing of being valued by God. Verse 31: “Fear not, therefore; you are of more value than many sparrows.” God does not despise his children. He values his children. For two reasons: One is that in union with Jesus Christ all of his perfection is imputed to us. The other is that by the Spirit, we are being changed from one degree of glory to the next, and God loves the sanctifying work of his own hands. He delights in what we are becoming.

God’s Call to Frontier Missions

How does God call people to give their lives in missions? He does it, along with other influences, by the mysterious and wonderful awakening of fear-conquering desire for the work through the preaching of his word. He does it by helping us count the costs so there is no romantic naiveté about missions. And he does it by filling us with a longing to know these blessings to the full.
For many of you God has been doing this for some time now. And this message is a seal to what has already been done. For others of you, this message has awakened a new sense of calling. And you really believe God is stirring you to go. May the Lord confirm his work in your life.

Questions for the discouraged Christian Worker

CHRISTIAN WORKER, DO YOU EVER GET DISCOURAGED BECAUSE SOME FOLK LAUGH AT YOU AS YOU PUBLICLY IDENTIFY WITH THE CAUSE OF CHRIST?

You stand in the street at an open air meeting, or giving out tracts or whatever, and you become the target of a sneer. A crowd goes past and someone cracks a joke at your expense - a cruel jibe designed to inflict hurt as opposed to good natured banter - and you are almost ready to pack the witness in. If so…consider the following:1) Who is laughing at you? Perhaps one of what the writer of the Book of Acts called "certain lewd fellows of the baser sort" (Acts 17:5) It need not be Pharisaical to view them (if applicable) as Job did in chapter 30 of his book. Quite a number of observations flow from the lips of this holy man of God: that they were children of fools and base men (v8) whose fathers he disdained to set even among the dogs (v1) viler than the earth (v8) Is it a shame on you that such should but mock you in passing? Job complained that they spat upon him - into his face - and perpetuated the abuse into the lyrics of a song which became a by word (v10)

2) OK perhaps it is not a crowd of yobs, but someone very respectable. A college professor or a well to do person who sneers at your stand. Does this radically change the situation? Such betrays his standing in society. Nabal was a very well to do business man (1 Samuel 25) with much going for him. But when he sneered at David and his stand for God, he but denigrated himself and lived up to his name which means "folly"

3) Consider their laughter. It is the laughter of a fool which is as the crackling of thorns under a pot, and also is vanity. (Ecclesiastes 7:6) Does such laughter worry you? John Gill comments on this point: "As the noise and sound of the one under a pot is very short, they make a blaze for a while, and is soon over; so though the laughter of a fool is loud and noisy, it makes no melody, no more than the noise of thorns; and is but for a moment, and will be soon changed for weeping and howling, which will last for ever; Job 20:5 "

4) Remember what the Bible further declares of such laughter: Even in laughter the heart is sorrowful; and the end of that mirth is heaviness. Answer me this. Would you like to possess such humour as theirs? Where does it lead? What is the end of such humour? Not merely that it dies out. That would be bad enough. But the end of such humour is sorrow and depression. Their barbed wit is momentarily. It will soon past and they will pick on someone else…indeed it is likely that they pick on one within their own number for such society cannot live in peace among themselves, being like the troubled sea that cannot find rest whose waters cast up mire and dirt.

5) Why do they pick on you? It is not you personally, but Christ in you that is so obnoxious to them. Why do they hate Christ? Did He not die for the ungodly? Did He not provide for such as them a road to escape the madness of their sin? If a mentally deranged person made you a target of his sense of fun, would you be offended? Would you think less of yourself? Would you not put it all into perspective and realise that such humour has no real basis in normal society? The laughter of the ungodly against you is equally unfounded. Such is spiritually deranged. Those who sneer at you only denigrate themselves. They are laughing at wisdom. Your embracing of the truth as it is in Jesus is like Noah entering into the ark. By doing so, he condemned the world (Hebrews 11:7) Your stand for the Bible upsets the wicked because the Bible condemns their sin. It condemned your sin too, but you have made peace with God which shows that it can be done. Your decision to follow Christ only highlights and further condemns their refusal to do so. Hence the sneer. * See below (No.16 for additional thoughts on Noah)

6) Notice how the sneer has replaced the reasoned arguments. What does this tell you? What argument is there for following in the way that leads to death? Even if they insist on following such a road, what reason can they give to have you leave the right way to go with them? A sneer often covers up a bankrupt mind void of any reasoning. It is bad manners to sneer - a thought for Christians too! Be careful never to sneer at anyone. Yet shew I unto you a more excellent way. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal…(1 Corinthians 12:31-13:1) You may oppose, but do not wrap your opposition in a sneer. Such tactics denigrate the worth of your argument. The Lord Jesus did not sneer. True, he said some pretty hard things against individuals ("that fox" meaning Herod: Luke 13:32) and different groups ("Woe unto you scribes and Pharisees, hypocrites!" Matthew 23) but these are not sneers. The sneer is found in the attitude that gives rise to the words. If you must oppose, do so in a manner befitting the cause you are seeking to defend.

7) Note how mockers usually need a crowd before engaging in vilification. All pure show feeding their vanity. How many actually laugh? By contrast, especially if you are standing on your own, you need no human eye to praise. You look further ahead to the praise that matters - that of God. The scoffer on his own might well be a different kettle of fish. No false courage now to back him up. No friends to give him support…perhaps a very lonely character indeed. What help does his scoffing give him then?

8) Often the chief mocker goes too far…and sickens one of his own. What is acceptable to one man is often unacceptable to another. The writer has witnessed the friends of mockers almost pulling away the chief mocker and rebuking him. The devil often oversteps himself. Always remember that God is in control. I think it was Calvin who observed that the Devil may go about as a roaring lion seeking whom he may devour…but there is a bit in his mouth and God holds the reins. It has not been unknown for a companion of the mocker to quietly apologise afterwards for the embarrassing behaviour of a friend. But such will largely depend on your response. You have nothing to lose if being reviled, you revile not again. Reviling should not be confused with rebuking. A rebuke can be delivered graciously without a raised voice or bitter words or recriminations.

9) Even if you have a loner…is this what he gets his kicks out of? Opposing that which is good and wholesome and godly. Rather infantile is it not? Inflicting his godless views upon you who has chosen the better road. Not even "views" in any reasoned way, but words usually loaded with lies and innuendoes but very little if any of logic or fact. When he has finished his harangue, ask him has he exhausted his repertoire? Show him a more excellent way. Ask him is he willing to sit down - say over a coffee - and discuss what he is offering you and compare it with what you are offering him. It may be that his scorning is a cry for help. If he cannot so much as defend and explain his hostility to you or the gospel, then it is an further admission of the bankruptcy of his views. Be sure to tell him so!

10) Onlookers observing your response may be impressed with your response. Follow the determination of the Psalmist who wrote: "I said, I will take heed to my ways that I sin not with my tongue; I will keep my mouth with a bridle, while the wicked is before me." (39:1) This might lead to that situation spoken of in 1 Peter 3:1 where a soul "may without the word [of God] be won by the conversation [life]" i.e. where the life seems to speak louder than words…although obviously the word of God must come in sooner or later. Peter however is elevating the power and influence of a godly life (v2)

11) The darker the night, the brighter the light shines. Spurgeon said that every star is precious in the darkest night. The rudeness of the other will make your decency look even better! We mentioned Noah above (No.5) What makes Noah stand out is that he stood practically alone. Even when Elijah thought he stood alone, God assured him that there another seven thousand who had not bowed the knee to Baal. Not so Noah. Only seven others joined him in the ark. How his life for God would have stood out in the midst of a scene harrowingly described in Genesis 6:5. Let this really encourage you if loneliness overtakes you in the work of God or you are being verbally assaulted (or worse) It is another case of the Devil over stepping himself and God in His sovereignty overruling.

12) The mocker riding on the wave of his own glory will soon betray his folly verbally, perhaps giving an opportunity to expose such & preach truth. Just sit back and listen. The lie must always be exposed. It is only a matter of time, and experience will teach you to detect, expose and exploit the world's folly. [Click here to go to our page which deals with this very subject] There is an old principle that the bigger they are, the harder they fall and this is true when they feel they are on the crest of the wave. Preface your remarks with something like: "Hold on mate. You've got problems with that. What about…? It doesn't add up does it? But the Bible does. The Bible says…" The Lord Jesus used this method very effectively when the Sadducees sought - with an element of mockery - to overthrow the Bible teaching of the resurrection. They assumed that the Bible taught that there would be marriage in Heaven (and thought wrong) Their whole argument depended on it and was easily toppled. Note how the Lord Jesus very effectively silenced them - to the marvel of all men - in the silence that followed their downfall. Ride out the storm and then come out of the bunker with all guns blazing! Truth is on your side. Although it might be temporarily fallen in the streets…it can't stay there for ever.

13) Suppose you did keep silent - or quit - how long for? Perhaps some day you come home really discouraged. In your hurt, you say that you will no longer put your head over the parapet and you take it a lot easier. Jeremiah tried that one when the going got tough. Listen to his words: Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. (Jeremiah 20:9) It is not really the answer. If you have a bad day… do what the disciples of John did when they laid the decapitated body of their master in the grave (a most discouraging moment) They "went and told Jesus" (Matthew 14:13) Tell Him of your sorrows (Psalm 55:22/1 Peter 5:7) and then put it all behind you and get out again. Every war has its causalities. Every war sees individual battles won and individual battles lost. Remember that over all we are "more than conquerors" (Romans 8:37)

14) Suppose you were so discouraged as to turn back altogether? I mean: Pack in the whole matter of being a Christian? It is possible that the pressure being brought to bear upon you may even bring you to that position. In your heart of hearts you know that this is the road to nowhere. What are you going back (note the word) to? The old ways of sin? The lack of peace that passeth all understanding? A conscience full of guilt and overflowing? Do you think that would bring you peace even with your tormentors? It is likely that they would pick on something else. They would not even be content that they had drawn you aside, but would probably throw it up into your face. On a practical note…remember that you do not have to take mockery of your faith if you are in the workplace or school or wherever. Does the attacks upon you amount to practical bullying? If so, then you have recourse to the proper authorities, even if secular. The state is ordained of God (Romans 13) to protect you. Obviously, we are speaking about extreme cases.

15) Such trial, like any trial, only serves to toughen you and make you a good soldier of Jesus Christ. When you think of good soldiers - crack regiments - you think of awesome training grounds with assault courses and screaming Sargent Majors etc., You do not tend to think of afternoon teas in drawing rooms. If you are under the attack of a sneering mocker...let the experience toughen you. See it as training for the day when evil men and seducers will wax worse and worse (2 Timothy 3:13) The old soldiers look at their medals with pride. They remember the various battles they fought. Do thou likewise. It will help you face the next one. With the whole armour of God...you cannot lose.

16) I remember preaching once on Noah building the ark. I thought of the various people who would "come from miles around" to see what all the hammering was about and to certify the rumours: "You're joking, aren't you. Is this a wind up?" First of all when Noah told them what he was doing, they would have said: "Noah…you'll never build it!" Then when its huge frame dominated the sky line, the second line of attack would be: "Noah…you'll never float it!" Probably when the rains came and the huge vessel was lifted up by the waves, I'm pretty sure, someone managed to thump the side with his fist and cry defiantly ere he drowned: "Noah…you'll never survive it!" Always remember, they all with one accord began to make excuse. Don't be disappointed if you don't get the last word…be content to leave that privilege to God. Remember, there is coming a day when the every mouth will be stopped and the whole world will become guilty before God (Romans 3:19)

17) I read recently a quote from John F. Kennedy who said: "When written in Chinese, the word 'crisis' is composed of two characters. One represents danger and the other represents opportunity." If a worldly man can think like this…how much more the child of God? Paul saw his imprisonment (surely a crisis?) merely as another means of furthering the gospel (Philippians 1:12) If you are being scorned…see that it is part of the all things that work together for good (Romans 8:28)

Issue of Women Pastors

Is the issue of women pastors serious? The answer is most assuredly yes. The reason is because the Christian church has a tendency to move into apostasy; after all, we are sinners by nature. But when the Scriptures clearly teach on a topic, and if the Christian were to go against that clear teaching, it then becomes necessary to address the issue.Please understand that it is not my position that women are to be belittled, or are subservient to men. I believe that women are underutilized and underappreciated in the church. But this does not mean that it is okay to violate scripture's teaching concerning eldership. The Scripture is our guide and we must submit our preference to it -- whether or not it is popular, comfortable, or likeable. To do otherwise is to sin against God.Of course, there will be those who say that this is a debatable issue and that we should not declare someone's opinion to be authoritative and then force that opinion upon others. Doesn't Rom. 14:1-12, when speaking of debatable issues, declare that we should be gracious to those with whom we disagree? Yes, it does, but we must realize that because someone debates an issue does not mean is inherently debatable. Mormons, for example, will debate whether or not people can become gods since they affirm it is possible. But the Scriptures clearly teach they cannot (Isaiah 43:10). Therefore, just because it's debated does not mean it is debatable. Basically, there are three reasons why those who claim to be Christians will affirm that women can be elders and pastors.
They are ignorant of what the Bible truly teaches in this matter.
They are listening to the opinions of non-Christian society and are projecting those preferences upon the scriptures.
They are not regenerate, do not have the Spirit of God in them, and cannot discern spiritual matters (1 Cor. 2:14).
Taking God's word seriously is the obligation of every Christian who should submit his/her preferences to it. But, sadly, this is not happening enough in the Christian church today. We must all be mindful of the warning of 2 Tim. 4:1, "For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires." Christians should never be so arrogant as to say, "Thank you Lord that I am not like other people who gather to themselves teachers who tickle their own ears." (See Luke 18:10-14).What we need in Christianity is more people who will stand for the truth of God's Word instead of trying to water it down in order to meet the needs and preferences of the politically correct or the unregenerate. I believe Christian men are to stand upon the word whether it is popular or not, whether it is easy or not, and whether it costs them or not. Women pastors exist because of the failure Christian men, and this failure extends all too often into the pulpit.The elders and pastors of Christian churches need to be called to account for allowing women pastors. They need to be rebuked publically.
1 Tim. 5:19, "Do not entertain an accusation against an elder unless it is brought by two or three witnesses. 20 Those who sin are to be rebuked publicly, so that the others may take warning."
Should we leave a church over this?
Is this an issue worth leaving a church over? In my opinion yes it is. If a pastor cannot discern such clear teaching of Scripture and instead imposes upon the word of God faulty exegesis and faulty logic ,then in my opinion, I would be forced to leave. I would not be able to trust his judgment concerning the rest of the word of God. Again, this is my opinion. What about those who have invested years in a church when a woman pastor is introduced? Should they leave or just stick it out in silent disagreement? It is ultimately up to the individual Christian to answer this question. But, I offer my opinion. If I were to continue to attend that church, then am I not publicly displaying my support for the eldership of that church in its actions and teaching in this regard? If more Christians across the world were to study biblical theology, stand up for it, and sacrifice some comfort, then the pulpits would be that much better. Truth is truth. Stand on the truth.Also, if the elders of the church approved of having a woman pastor, then I would not be able to trust them either since they are not acting as competent elders and are not refuting error. Please consider the following twelve qualifications of being an elder.
The elder must be above reproach (Titus 1:6; 1 Tim. 3:2).
The husband of one wife (Titus 1:6; 1 Tim. 3:2).
Have children who believe (Titus 1:6 ;1 Tim. 3:4).
Not be a new convert (1 Tim. 3:6).
Should be self controlled and temperate (Titus 1:7; 1 Tim. 3:2).
Must be honorable, hospitable, seeking good (Titus 1:7).
Have a good reputation (1 Tim. 3:7).
Not be addicted to wine (1 Tim. 3:3).
Not be greedy (1 Tim. 3:3).
Able to exhort (teach) sound doctrine (Titus 1:9; 1 Tim. 3:2).
Able to refute false teaching (Titus 1:9)
Must be ready to earn his own living if necessary (Acts 20:17, 33-35).
Points 10 and 11 above are applicable here. If the elders (who must be male per #2) of a church do not correct the teaching of having a woman pastor, then they are not doing their job and should not be elders. Is this making a mountain out of a mole hill? No, it is not. The Scriptures teach that an elder must be the husband of one wife, not wife of one husband. The authority issue related to it is based not on culture but on God's created order. Therefore, I take the position of standing on God's Word and believing what it says in spite of political correctness, social influence, or personal preferences, as every Christian should do.
Soli Deo Gloria!

The Catechism Question # 6-50

Question 6: May all men make use of the Scriptures?
Answer: All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Scriptures.
Scripture: John 5:39; Luke 16:29; Acts 8:28-30; 17:11.
Question 7: What do the Scriptures mainly teach?
Answer: The Scriptures mainly teach what man is to believe about God and what duty God requires of man.
Scripture: 2 Timothy 3:16, 17; John 20:31; Acts 24:14; 1 Corinthians 10:11; Ecclesiastes 12:13.
Question 8: What is God?
Answer: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.
Scripture: John 4:24; Psalm 89:14; 90:2; 147:5; James 1:17; Revelation 4:8; Exodus 34:6, 7; 1 Timothy 1:17; Numbers 23:19.
Comment: Ask what "infinite" means (there is no limit to how great he is!). What does "eternal" mean? (He never had a beginning and will never have an ending!) Talk about how God can respond to us and yet not be "changeable." (His character never changes; he acts consistently on the same principles always. Even his responses to us are known and planned long before so that his purposes are unchanging.)
Question 9: Are there more Gods than one?
Answer: There is only one living and true God.
Scripture: Deuteronomy 6:4; Jeremiah 10:10; Psalm 96:4-5.
Comment: There are "gods" which are idols, but they are not "living". And there are "gods" which are angels or demons, but they are not "true" God, that is they are not eternal, infinite and unchanging. Only one God is living and true.
Question 10: How many persons are there in the Godhead?
Answer: There are three persons in the Godhead: the Father, the Son, and the Holy Spirit; and these three are one God, the same in essence, equal in power and glory.
Scripture: 1 Corinthians 2:11; 8:6; John 1:1; 10:30; 14:9; 20:28; Acts 5:3,4; Matthew 28:19; 2 Corinthians 13:14; Colossians 2:9; Hebrews 1:3.
Comment: The word "Godhead" is needed because we shouldn't say that there are three persons in God. No, there are three persons who are God. Nor should we say that there are three Gods. There is one God. They are distinct persons with special roles in creation and redemption. But they are in perfect harmony and are (in ways beyond our comprehension) perfectly One God. (See The Pleasures of God, by John Piper, Multnomah Press, pp. 38, 42-44 for one explanation of the Trinity.)
Question 11: What are the decrees of God?
Answer: The decrees of God are his eternal purpose, according to the counsel of his will, whereby for his own glory, he has foreordained whatsoever comes to pass.
Scripture: Ephesians 1:11; Romans 11:36; Daniel 4:35; Isaiah 46:10; Psalm 115:3; Amos 3:6.
Comment: You might shorten it to: "God's decrees are his own plans for history. And they always happen." His purpose for the world is eternal because there never was a time when he didn't know what he was going to do. His purpose accords with the counsel of HIS will--that is he did not consult anyone else. He thought it ALL up. All plans were made in order to maximize the display of his glory. NOTHING falls outside the decrees of God.
Question 12: How does God execute his decrees?
Answer: God executes his decrees in the works of creation and providence.
Scripture: Genesis 1:1; Revelation 4:11; Matthew 5:45; 6:26; Acts 14:17: Proverbs 16:9, 33; 19:21; 20:24; 21:1, 31.
Comment: Instead of "execute" you can say "perform" or "accomplish" or "bring about". The word "providence" will be taken up in a later question. For now it refers to the way God preserves and governs all his creatures and all their actions (like the fall of a bird or the election of a president). It refers to God's general rule over the world he has created.
Question 13: What is the work of creation?
Answer: The work of creation is God's making all things [out] of nothing, by the word of his power and all very good.
Scripture: Genesis 1:1, 31; Hebrews 11:3; Exodus 20:11; Romans 4:17.
Comment: Before creation there was only God in the holy fellowship of the Trinity. Therefore his creation is always different from ours: we start with something.
Question 14: How did God create man?
Answer: God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.
Scripture: Genesis 1:27-28; Colossians 3:10; Ephesians 4:24.
Comment: In saying that we were created after his image "in knowledge, righteousness and holiness," we do not mean we know all God knows, nor that we are a fountain of righteousness and holiness the way he is. We mean that we were capable of sharing his knowledge and righteousness and holiness in a relationship of trust and love unlike any other creature under the angels.
Question 15: What are God's works of providence?
Answer: God's works of providence are the holy, wise, and powerful acts which he preserves and governs all his creatures, and all their actions.
Scripture: Nehemiah 9:6; Colossians 1:17; Hebrews 1:3; Psalm 103:19; Matthew 10:29-30.
Comment: It would be helpful to discuss this with your child in relation to the common concept of "luck." Is there such a thing as luck in a world ruled by the providence of God? "The lot is cast into the lap, but the decision is wholly from the Lord" (16:33). You will also need to stress that many of God's acts of providence may not look "holy and wise" (like storms that kill thousands of people). But then stress that God has his secret purposes (Deut. 29:29) that we are never great enough to see, and the Judge of all the earth always does right (Genesis 18:25).
Question 16: What special act of providence did God exercise towards man when he was first created?
Answer: When God had created man, he made a covenant with him that he should live and enjoy all the benefits of creation, but that he would die if he forsook the obedience that comes from faith. God commanded him not to eat of the tree of the knowledge of good and evil, and thus forsake his child-like dependence upon God for all things.
Scripture: Genesis 2:15-17; Galatians 3:12; Romans 5:12.
Comment: The "knowledge of good and evil" is the ability to judge independently what is beneficial (good) and harmful (evil) for yourself. What God is forbidding is that man should choose to be independent from God in his evaluation of things. He is commanding man to walk by faith in the wise and loving care of his heavenly Father. (See the use of this phrase in Gen. 3:5, 22; 2 Sam. 14:17; Is. 7:15; 2 Sam 19:35.)
Question 17: Did our first parents continue in the glad obedience for which they were created?
Answer: No, but desiring to be like God, our first parents forsook the obedience of faith, ate of the forbidden tree, sinned against God, and fell from the innocence in which they were created.
Scripture: Genesis 3:1-7; Ecclesiastes 7:29; Romans 5:12.
Question 18: What is sin?
Answer: Sin is transgression of the revealed will of God which teaches that we are to act in perfect holiness from a heart of faith to the glory of God.
Scripture: 1 John 3:4; Romans 5:13; 14:23; 1 Peter 1:16; Matthew 5:48; 1 Corinthians 10:31.
Comment Simplified: Sin is any attitude or desire or action that explicitly breaks a commandment of Scripture, or comes from a heart of unbelief or is not done for the glory of God.
Question 19: What was the sin whereby our first parents fell from the estate wherein they were created?
Answer: The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit
Scripture: Genesis 3:6, 12, 13.
Question 20: Did all mankind fall in Adam's first sin?
Answer: All mankind, descending from Adam by ordinary generation, sinned in him, and fell with him in his first sin.
Scripture: 1 Corinthians 15:21-22; Romans 5:12, 18-19.
Comment: God considered all mankind as being in Adam so that when Adam went bad we all went bad in him. The nature that we have by virtue of belonging to Adam's race is morally corrupt. We are under the wrath of God "by nature" (Ephesians 2:3) from the time we were conceived in the womb. This is why conversion and salvation must be much more than a "decision" for Christ. It must be a new creation, a rebirth, an exchange of hearts.
Question 21: Into what condition did the fall bring mankind?
Answer: The fall brought mankind into a condition of sin and misery.
Scripture: Psalm 51:5; Romans 5:18-19; 7:18; Isaiah 53:6; 64:6; John 3:6-7; Ephesians 2:1-3; 1 Corinthians 2:14.
Question 22: What is the sinfulness of that condition into which all mankind has fallen?
Answer: The sinfulness of the condition into which all mankind fell is the guilt of Adam's first sin, the lack of original righteousness, and the corruption of our whole nature (which is commonly called original sin), together with all actual transgressions which come from this nature.
Scripture: Romans 5:19; 3:10; Ephesians 2:1; Isaiah 53:6; Psalm 51:5; Matthew 15:19.
Comment: The Bible says that "in Adam all die" (1 Cor. 15:22) and that "one transgression yields condemnation for all men" (Rom. 5:18) and that "one man's disobedience made many sinners" (Rom. 5:19). These statements lead us to conclude that God, in a way beyond our comprehension, established a unity between Adam and his posterity which makes it just for us to receive the imputation of his guilt and corruption. He was in some sense our representative head. We sinned in him and fell with him.
Question 23: What is the misery into which all mankind fell through Adam's first sin?
Answer: All mankind, by their fall, lost communion with God, are under his wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of hell forever.
Scripture: Genesis 3:8, 24; Ephesians 2:3; Galatians 3:10; Romans 6:23; Matthew 25:41-46; Psalm 9:17.
Comment: Keep in mind that "liable to" means that these miseries will indeed befall all people unless a special work of God's grace intervenes.
Question 24: Did God leave all mankind to perish in the condition of sin and misery?
Answer: God, out of his mere good pleasure, from all eternity, having chosen a people to everlasting life, did enter into a covenant of grace, to deliver them out of the condition of sin and misery, and to bring them into a condition of salvation, by a Redeemer.
Scripture: Ephesians 1:3-4; 2 Thessalonians 2:13; Romans 5:21; 8:29-30; 9:11-12; 11:5-7; Acts 13:48; Jeremiah 31:33.
Comment: The term "covenant of grace" is filled with sweet and precious hope. It refers to the free decision, commitment and oath of God to employ all his omnipotence and wisdom and love to rescue and glorify his people from sin and misery. It is wholly initiated and carried through by God. It cannot fail.
It is valid for all who believe. WHOSOEVER WILL MAY COME AND ENJOY THIS GRACE! And, since this "believing" and this "willing" is a work of God's sovereign grace, those who believe and come are the elect, "chosen in Christ before the foundation of the world" (Eph. 1:4). Thus the covenant was sealed in the heart of God before the world was.
This "covenant of grace" is the cry of victory over all the battle strife in missions. THE GRACE OF GOD WILL TRIUMPH! He is covenant-bound, oath-bound to save all those who are foreordained to eternal life (Acts 13:48)! "Jesus died for the nation (of Jews), and not for the nation only, but to gather into one the children of God who are scattered abroad" (John 11:52).
The battle cry of missions is, "The Lord has other sheep that are not of this fold: He MUST (covenant-bound!!) bring them also. They WILL (sovereign grace!!) heed his voice!" John 10:16.
Question 25: Who is the Redeemer of God's elect?
Answer: The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was and continues to be God and man, in two distinct natures and one person, forever.
Scripture: Galatians 3:13; 1 Timothy 2:5; 3:16; John 1:14; Romans 9:5; Colossians 2:9.
Question 26: How did Christ, being the Son of God, become man?
Answer: Christ, the Son of God became man by taking to himself a true body and a reasonable soul. He was conceived by the power of the Holy Spirit in the womb of the Virgin Mary, and was born of her, yet without sin.
Scripture: Hebrews 2:14; 4:14; 7:26; Matthew 26:38; Luke 2:52; John 1:14; 12:27; Luke 1:31, 35; 2:52; Colossians 2:9.
Comment: I am typing this on a Personal Computer. I have virtually no idea how it works. That it works I am certain: I have typed hundreds of sermons on it. So it is with the "incarnation"--the "how" is (as the old theologians used to say) "ineffable". We believe it because the Scriptures teach it and because it "works" to make sense out of God's whole redemptive plan.
Question 27: What offices does Christ perform as our Redeemer?
Answer: Christ, as our Redeemer, performs the offices of a prophet, of a priest, and of a king, both in his condition of humiliation and exaltation.
Scripture: Acts 3:22; Hebrews 5:6; Psalm 2:6.
Question 28: How does Christ perform the office of a prophet?
Answer: Christ performs the office of a prophet, in revealing to us, by his Word and Spirit, the will of God for our salvation.
Scripture: John 1:18; 14:26; 15:15.
Question 29: How does Christ perform the office of a priest?
Answer: Christ performs the office of a priest by once offering himself as a sacrifice to satisfy divine justice, and to reconcile us to God; and by making continual intercession for us before God.
Scripture: 1 Peter 2:24; Hebrews 2: 17; 7:25; 9:28; Ephesians 5:2; Romans 8:34.
Question 30: How does Christ perform the office of a king?
Answer: Christ performs the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.
Scripture: Psalm 110:1-2; Matthew 2:6; Luke 1:32-33; 1 Corinthians 15:25.
Question 31: What do we mean by Christ's humiliation?
Answer: By Christ's humiliation we mean that he was born, and that in a low condition; that he was made under the law, and underwent the miseries of this life, the wrath of God, and the cursed death of the cross; that he was buried, and continued under the power of death for a time.
Scripture: Luke 2:7; Galatians 4:4; Isaiah 53:3; Luke 22:44; Matthew 12:40; 27:46; Philippians 2:8; Mark 15:45-6.
Question 32: What do we mean by Christ's exaltation?
Answer: By Christ's exaltation we mean his rising again from the dead on the third day, ascending up into heaven, sitting at the right hand of God the Father, and coming to judge the world at the last day.
Scripture: 1 Corinthians 15:4; Acts 1:11; Mark 16:19; Acts 17:31.
Question 33: How are we made partakers of the redemption purchased by Christ?
Answer: We are made partakers of the redemption purchased by Christ, by the effective application of it to us, by his Holy Spirit.
Scripture: John 3:5, 6; Titus 3:5, 6.
Question 34: How does the Spirit apply to us the redemption purchased by Christ?
Answer: The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.
Scripture: 1 John 5:1; Philippians 1:29; Ephesians 2:8; Acts 16:14; 18:27; John 3:8; 6:64f.
Question 35: What is effectual calling?
Answer: Effectual calling is the work of God's Spirit, to convince us of our sin and misery, to enlighten our minds in the knowledge of Christ, to renew our wills, and thus persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.
Scripture: 2 Timothy 1:9; John 6:44, 45; 16:8-11; Acts 2:37; 26:18; Ezekiel 36:26; Romans 8:30; 1 Corinthians 1:24; 12:3.
Question 36: What benefits do those who are effectually called receive in this life?
Answer: Those who are effectually called receive in this life justification, adoption, sanctification, and the several benefits which in this life accompany or flow from them.
Scripture: Romans 8:30-32; Galatians 3:26; 1 Corinthians 1:30; 6:11; Ephesians 1:5.
Comment: We must distinguish effectual calling from the general call of the gospel. Not all who hear the gospel believe. But all who are effectually called by God do believe. The call creates what it commands.
Question 37: What is justification?
Answer: Justification is an act of God's free grace, by which he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.
Scripture: Romans 3:24; 5:19; Ephesians 1:7; 2 Corinthians 5:21; Philippians 3:9; Galatians 2:16.
Question 38: What is adoption?
Answer: Adoption is an act of God's free grace, by which we are received into the company of God's children and have a right to all the privileges of his sons.
Scripture: 1 John 3:1; John 1:12; Romans 8:16, 17.
Question 39: What is sanctification?
Answer: Sanctification is the work of God's free grace by which we are renewed in the whole person after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.
Scripture: 2 Thessalonians 2:13; Ephesians 4:23, 24; Romans 6:11.
Question 40: What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?
Answer: The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, peace of conscience, fellowship with Christ, joy in the Holy Spirit, increase of grace, the privilege of prayer, and perseverance therein to the end.
Scripture: Romans 5:1-5; 14:17; Proverbs 4:18: 1 Peter 1:5; 1 John 5:13; 1 Corinthians 1:9; John 15:7.
Question 41: What benefits do believers receive from Christ at death?
Answer: At death the souls of believers are made perfect in holiness, and immediately pass into glory. Their bodies rest in their graves till the resurrection.
Scripture: Hebrews 12:23; Philippians 1:23; 2 Corinthians 5:8; Luke 23:43; 1 Thessalonians 4:14; Isaiah 57:2; Job 19:26.
Question 42: What benefits do believers receive from Christ at the Resurrection?
Answer: At the resurrection, believers are raised up in glory; they shall be openly acknowledged and acquitted in the Day of Judgment, and made perfectly blessed in the full enjoyment of God to all eternity.
Scripture: Philippians 3:20, 21; 1 Corinthians 15:42, 43; Matthew 10:32; 1 John 3:2; 1 Thessalonians 4:17.
Question 43: What shall be done to the wicked at death?
Answer: The souls of the wicked shall at death, be cast into the torments of hell, and their bodies lie in their graves till the resurrection and judgment of the great day.
Scripture: Luke 16:22-4; Daniel 12:2; John 5:29; Revelation 20:11- 15.
Question 44: What shall be done to the wicked at the Day of Judgment?
Answer: At the Day of Judgment, the bodies of the wicked, being raised out of their graves shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels forever.
Scripture: Daniel 12:2; John 5:28, 29; 2 Thessalonians 1:9; Matthew 25:41; Revelation 20:14-15.
Question 45: What is the duty which God requires of man?
Answer: The duty which God requires of man is the obedience that comes from faith.
Scripture: Galatians 5:6; 1 Thessalonians 1:3; 2 Thessalonians 2:11; Romans 1:5; 16:26; 15:18.
Comment: See questions 16-18.
Question 46: What did God at first reveal to man for the rule of his obedience?
Answer: The rule which God at first revealed to man for his obedience was the moral law.
Scripture: Rom. 2:14; 15; 5:13, 14.
Question 47: Where is the obedience of faith given in summary form?
Answer: A summary form of the obedience of faith is given in the Ten Commandments.
Scripture: Hebrews 3:18-19; 4:2; Exodus 34:28; Deuteronomy 10:4; Romans 9:32.
Question 48: What is the sum of the Ten Commandments?
Answer: The sum of the Ten Commandments is to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and to love our neighbor as ourselves.
Scripture: Matthew 22:36-40; Mark 12:28-33.
Question 49: What is the preface to the Ten Commandments?
Answer: The preface to the Ten Commandments is, "I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage."
Scripture: Exodus 20:2.
Question 50: What does the preface to the Ten Commandments teach us?
Answer: The preface to the Ten Commandments teaches us that because God is the LORD, and our gracious Redeemer, his commandments are for our good and he does not will for us to depend on ourselves in keeping them, but to trust his grace and power.
Scripture: Deuteronomy 10:13, 16; 30:6.

The Catechism Question #5

Question 5: How do we know that the Bible is the Word of God?

Answer: The Bible evidences itself to be God's Word by the heavenliness of its doctrine, the unity of its parts, and its power to convert sinners and to edify saints. But only the Spirit of God can make us willing to agree and submit to the Bible as the Word of God.

Scripture: 1 Corinthians 2:6-7,13-16; Psalm 19:7-9; 119:18,129; Acts 10:43; 26:22; 18:28; Hebrews 4:12; Romans 15:4; John 16:13,14; 1 John 2:20-27; 2 Corinthians 3:14-17; 4:4, 6.

Comment: "Heavenliness" refers to the fact [that] the teachings of Scripture are of such a nature that they cannot be explained by mere human resources. They bear the marks of the supernatural. "No man ever spoke like this man" (John 7:46). The "unity of its parts" has to do especially with the way all Scripture points to Christ. "To him all the prophets bear witness" (Acts 10:43). There are detailed and scholarly historical arguments for the reliability of the Bible, but these are generally beyond the acquaintance of ordinary Christians, and so do not serve as widespread support for Scripture. They are needed, however, in the scholarly arena. [See "Is the Bible a Reliable Guide to Lasting Joy" in Desiring God by John Piper (Multnomah Press, 1986).]

The Catechism Question #4

Question 4: What is the Word of God?

Answer: The Scriptures of the Old and New Testaments, being given by divine inspiration, are the Word of God, the only infallible rule of faith and practice.

Scripture: 2 Peter 1:21; 2 Timothy 3:16, 17; Isaiah 8:20; Matthew 5:17- 18; 1 Corinthians 2:13; Psalm 19:7-8.

Comment: "Scriptures" is a special word for the "writings" of the OT and NT. Perhaps you will want to explain that the OT deals with God's word that came before Jesus was born; and the NT is the word of God that came after Jesus was born. "Infallible" means it will never lead us astray in what it teaches. It is true and does not err. It can be trusted. "Faith" refers to right thinking and feeling; and "practice" refers to right doing. We measure our thoughts and emotions and actions by the rule of the Bible. "Inspiration" means that it is God-breathed: by his Spirit he guided his spokesmen to speak his word in their language.

The Catechism Question #3

Question 3: How do we know there is a God?

Answer: The light of nature in man, and the works of God, plainly declares that there is a God; but his word and Spirit only, do effectually reveal him unto us for our salvation.
Scripture: Romans 1:18-20; Psalm 19:1-2; 2 Timothy 3:15; 1 Corinthians 1:21-24; 2:9, 10; Matthew 11:27.

Comment: The question distinguishes two kinds of knowledge: one is natural and comes from conscience ("the light of nature in man") and from the works of God in nature; the other is spiritual or saving, and comes from the recognition of the true value of God and the beauty of his character. Natural knowledge is possessed by all people and thus makes all people accountable to honor and thank God. Spiritual knowledge is possessed only by those whose natural blindness has been overcome by the Spirit of God. (1 Cor. 2:14-16). Our children must come to see the difference between these lest they think they are saved by much natural knowledge about God—which the devils also have James 2:19).

The Catechism Question #2

Sometimes there are other ways to express a true answer to these questions. Feel free to use Scripture to formulate other true answers where possible and helpful. The aim of a catechism is not to be exhaustive but to give a solid tease from which to "keep growing in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:17).

Question 2: What is the chief end of man?

Answer: Man's chief end is to glorify God and to enjoy him forever.

Scripture: 1 Corinthians 10:31; Psalm 16:11; 37:4; 73:25-26; Isaiah43:7.

Comment: "Glorify” does not mean make glorious. It means [to] reflect or display as glorious. Other words you could use for "end" are "goal" or "purpose".

The Catechism Question #1

The Catechism
Sometimes there are other ways to express a true answer to these questions. Feel free to use Scripture to formulate other true answers where possible and helpful. The aim of a catechism is not to be exhaustive but to give a solid tease from which to "keep growing in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:17).

Question 1: Who is the first and best of beings?

Answer: God is the first and best of beings.
Scripture: Isaiah 44:6; Psalm 8:1; 96:4; 97:9, 1 Samuel 2:2

A Catechism?

What is a catechism?

In 1 Corinthians 14:19 Paul says, "In the church I would rather speak five words with my mind, in order to instruct others, than ten thousand words in a tongue." In Galatians 6:6 he says, "Let him who is taught the word share all good things with him who teaches." Acts 18:25 says that Apollos "has been instructed in the way of the Lord."
In each of these verses the Greek word for "instruct" or "teach" is katecheo. From this word we get our English word "catechize". It simply means to teach Biblical truth in an orderly way. Generally this is done with questions and answers accompanied by Biblical support and explanation.

What is the history of this catechism?

This is a slightly revised version of "The Baptist Catechism" first put forth by Baptists in 1689 in Great Britain. It was adopted by the Philadelphia Baptist Association in 1742. It is patterned on the well-known reformed Westminster Catechism. The few comments in the earlier questions are meant to help parents make things plain to their children.


Is there a Biblical pattern of doctrine?

Several texts teach that there is. For example, in Romans 6:17 Paul gives thanks that "you have become obedient from the heart to the pattern of teaching to which you were committed." 2 Timothy 1:13 says, "Follow the pattern of sound words which you heard from me." Acts 2:42 says, "They devoted themselves to the apostles' teaching." 2 Thessalonians 2:15 says, "Stand firm and hold to the traditions which you were taught by us." And Acts 20:27 says, "I did not shrink from declaring to you the whole counsel of God."
So it appears that there was a body of authoritative instruction and even a way of teaching it in the early church.

Why is it important?

1) We are required to "continue in the faith, stable and steadfast" (Col. 1:23).
2) We are urged to "attain to the unity of the... knowledge of the Son of God...so that we may no longer be children, tossed to and fro and carried about by every wind of doctrine" (Eph. 4:13-14).
3) There are many deceivers (1 John 2:26).
4) There are difficult doctrines "which the ignorant and unstable twist to their own destruction" (2 Peter 3:16).
5) Leaders must be raised up who can "give instruction in sound doctrine and also confute those who contradict it" (Titus 1:9).
How shall we begin?

Make them part of your family routine or just use them for yourself. I am excited about being a partner with you in building a "stable and firm" generation who hopes in God.
I will post one Catechism everyday. And if I fail to do so for some reason, please bare with me, as you know we have alot going on around here.
Soli Deo Gloria!
James

2007 Shepherds Conference

WOW....what a week!!! It's been awesome out here in sunny California this week. I have met allot of wonderful Pastors of HIS Word. It has been a blessing to meet all of you.

I have been asked once again about my t-shirts....the "Arminian Advisory ones"

If you would like one, they are $25, which includes shipping. So feel free to email me at
forgivensinner@flash.net or Instant Message me on Yahoo @ " Calvinistdad "

I make to order them so please allow 3-4 weeks for arrival.

Thanks and have a blessed day!

Soli Deo Gloria!
James

Conversion of the Will

Conversion of the Will is the Effect of Divine Grace Inwardly Bestowed by John Calvin

The following selection by John Calvin was taken from book 2, chapter 6-14 of The Institutes of The Christian Religion, translated by by Henry Beveridge, Esq. Chapter titles from John T. McNeill. A must read for all Christians who aspire to better understand the Bible's teaching on God's work in bringing a sinner to faith in Christ.

6. Men's inability to do good manifests itself above all in the work of redemption, which God does quite alone.

On the other hand, it may be proper to consider what the remedy is which divine grace provides for the correction and cure of natural corruption. Since the Lord, in bringing assistance, supplies us with what is lacking, the nature of that assistance will immediately make manifest its converse, viz., our penury. When the Apostle says to the Philippians, "Being confident of this very thing, that he which has begun a good work in you, will perform it until the day of Jesus Christ," (Phil. 1: 6,) there cannot be a doubt, that by the good work thus begun, he means the very commencement of conversion in the will. God, therefore, begins the good work in us by exciting in our hearts a desire, a love, and a study of righteousness, or (to speak more correctly) by turning, training, and guiding our hearts unto righteousness; and he completes this good work by confirming us unto perseverance. But lest any one should cavil that the good work thus begun by the Lord consists in aiding the will, which is in itself weak, the Spirit elsewhere declares what the will, when left to itself, is able to do. His words are, "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them," (Ezek. 36: 26, 27.) How can it be said that the weakness of the human will is aided so as to enable it to aspire effectually to the choice of good, when the fact is, that it must be wholly transformed and renovated? If there is any softness in a stone; if you can make it tender, and flexible into any shape, then it may be said, that the human heart may be shaped for rectitude, provided that which is imperfect in it is supplemented by divine grace. But if the Spirit, by the above similitude, meant to show that no good can ever be extracted from our heart until it is made altogether new, let us not attempt to share with Him what He claims for himself alone. If it is like turning a stone into flesh when God turns us to the study of rectitude, everything proper to our own will is abolished, and that which succeeds in its place is wholly of God. I say the will is abolished, but not in so far as it is will, for in conversion everything essential to our original nature remains: I also say, that it is created anew, not because the will then begins to exist, but because it is turned from evil to good.

This, I maintains is wholly the work of God, because, as the Apostle testifies, we are not "sufficient of ourselves to think any thing as of ourselves," (2 Cor. 3: 5.) Accordingly, he elsewhere says, not merely that God assists the weak or corrects the depraved will, but that he worketh in us to will, (Philip. 2: 13.) From this it is easily inferred, as I have said, that everything good in the will is entirely the result of grace. In the same sense, the Apostle elsewhere says, "It is the same God which worketh all in all," (I Cor. 12: 6.) For he is not there treating of universal government, but declaring that all the good qualities which believers possess are due to God. In using the term "all," he certainly makes God the author of spiritual life from its beginning to its end. This he had previously taught in different terms, when he said that there is "one Lord Jesus Christ, by whom are all things, and we by him," (1 Cor. 8: 6;) thus plainly extolling the new creation, by which everything of our common nature is destroyed. There is here a tacit antithesis between Adam and Christ, which he elsewhere explains more clearly when he says, "We are his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them," (Eph. 2: 10.) His meaning is to show in this way that our salvation is gratuitous because the beginning of goodness is from the second creation which is obtained in Christ. If any, even the minutest, ability were in ourselves, there would also be some merit. But to show our utter destitution, he argues that we merit nothing, because we are created in Christ Jesus unto good works, which God has prepared; again intimating by these words, that all the fruits of good works are originally and immediately from God. Hence the Psalmist, after saying that the Lord "has made us," to deprive us of all share in the work, immediately adds, "not we ourselves." That he is speaking of regeneration, which is the commencement of the spiritual life, is obvious from the context, in which the next words are, "we are his people, and the sheep of his pasture," (Psalm 100: 3.) Not contented with simply giving God the praise of our salvation, he distinctly excludes us from all share in it, just as if he had said that not one particle remains to man as a ground of boasting. The whole is of God.

7. It is not a case of the believer's "cooperation" with grace; the will is first actuated through grace

But perhaps there will be some who, while they admit that the will is in its own nature averse to righteousness, and is converted solely by the power of God, will yet hold that, when once it is prepared, it performs a part in acting. This they found upon the words of Augustine, that grace precedes every good work; the will accompanying, not leading; a handmaid, and not a guide, (August. ad Bonifac. Ep. 106.) The words thus not improperly used by this holy writer, Lombard preposterously wrests to the above effect, (Lombard, lib. 2, Dist. 25.) But I maintain, that as well in the words of the Psalmist which I have quoted, as in other passages of Scripture, two things are clearly taught, viz., that the Lord both corrects, or rather destroys, our depraved will, and also substitutes a good will from himself. In as much as it is prevented by grace, I have no objection to your calling it a handmaid; but in as much as when formed again, it is the work of the Lord, it is erroneous to say, that it accompanies preventing grace as a voluntary attendant. Therefore, Chrysostom is inaccurate in saying, that grace cannot do any thing without will, nor will any thing without grace, (Serm. de Invent. Sanct. Crucis;) as if grace did not, in terms of the passage lately quoted from Paul, produce the very will itself. The intention of Augustine, in calling the human will the handmaid of grace, was not to assign it a kind of second place to grace in the performance of good works. His object merely was to refute the pestilential dogma of Pelagius, who made human merit the first cause of salvation. As was sufficient for his purpose at the time, he contends that grace is prior to all merit, while, in the meantime, he says nothing of the other question as to the perpetual effect of grace, which, however, he handles admirably in other places. For in saying, as he often does, that the Lord prevents the unwilling in order to make him willing, and follows after the willing that he may not will in vain, he makes Him the sole author of good works. Indeed, his sentiments on this subject are too clear to need any lengthened illustration. "Men," says he, "labour to find in our will something that is our own, and not God's; how they can find it, I wot not," (August. de Remiss. Peccat., lib. 2 c. 18.) In his First Book against Pelagius and Celestius, expounding the saying of Christ, "Every man therefore that has heard, and has learned of the Father, cometh unto me," (John 6: 45,) he says, "The will is aided not only so as to know what is to be done, but also to do what it knows." And thus, when God teaches not by the letter of the Law, but by the grace of the Spirit, he so teaches, that every one who has learned, not only knowing, sees, but also willing, desires, and acting, performs.

8. Scripture imputes to God all that is for our benefit

Since we are now occupied with the chief point on which the controversy turns, let us give the reader the sum of the matter in a few, and those most unambiguous, passages of Scripture; thereafter, lest any one should charge us with distorting Scripture, let us show that the truth, which we maintain to be derived from Scripture, is not unsupported by the testimony of this holy man, (I mean Augustine.) I deem it unnecessary to bring forward every separate passage of Scripture in confirmation of my doctrine. A selection of the most choice passages will pave the way for the understanding of all those which lie scattered up and down in the sacred volume. On the other hand, I thought it not out of place to show my accordance with a man whose authority is justly of so much weight in the Christian world. It is certainly easy to prove that the commencement of good is only with God, and that none but the elect have a will inclined to good. But the cause of election must be sought out of man; and hence it follows that a right will is derived not from man himself, but from the same good pleasure by which we were chosen before the creation of the world. Another argument much akin to this may be added. The beginning of right will and action being of faith, we must see whence faith itself is. But since Scripture proclaims throughout that it is the free gift of God, it follows, that when men, who are with their whole soul naturally prone to evil, begin to have a good will, it is owing to mere grace. Therefore, when the Lord, in the conversion of his people, sets down these two things as requisite to be done, viz., to take away the heart of stone, and give a heart of flesh, he openly declares, that, in order to our conversion to righteousness, what is ours must be taken away, and that what is substituted in its place is of himself. Nor does he declare this in one passage only. For he says in Jeremiah "I will give them one heart, and one way, that they may fear me for ever;" and a little after he says, "I will put my fear in their hearts, that they shall not depart from me," (Jer. 32: 39, 40.) Again, in Ezekiel, "I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh," (Ezek. 11: 19.) He could not more clearly claim to himself, and deny to us, everything good and right in our will, than by declaring, that in our conversion there is the creation of a new spirit and a new heart. It always follows, both that nothing good can proceed from our will until it be formed again, and that after it is formed again in so far as it is good, it is of God, and not of us.

9. The Prayers in Scripture Especially Show how the beginning, continuation, and end of our blessedness come from God alone.

With this view, likewise the prayers of the saints correspond. Thus Solomon prays that the Lord may "incline our hearts unto him, to walk in his ways, and keep his commandments" (1 Kings 8: 58;) intimating that our heart is perverse, and naturally indulges in rebellion against the Divine law, until it be turned. Again, it is said in the Psalms, "Incline my heart unto thy testimonies," (Ps. 119: 36.) For we should always note the antithesis between the rebellious movement of the heart, and the correction by which it is subdued to obedience. David feeling for the time that he was deprived of directing grace, prays, "Create in me a clean heart, 0 God; and renew a right spirit within me," (Ps. 51: 10.) Is not this an acknowledgement that all the parts of the heart are full of impurity, and that the soul has received a twist, which has turned it from straight to crooked? And then, in describing the cleansing, which he earnestly demands as a thing to be created by God, does he not ascribe the work entirely to Him? If it is objected, that the prayer itself is a symptom of a pious and holy affection, it is easy to reply, that although David had already in some measure repented, he was here contrasting the sad fall which he had experienced with his former state. Therefore, speaking in the person of a man alienated from God, he properly prays for the blessings which God bestows upon his elect in regeneration. Accordingly, like one dead, he desires to be created anew, so as to become, instead of a slave of Satan, an instrument of the Holy Spirit. Strange and monstrous are the longings of our pride. There is nothing which the Lord enjoins more strictly than the religious observance of his Sabbath, in other words resting from our works; but in nothing do we show greater reluctance than to renounce our own works, and give due place to the works of God. Did not arrogance stand in the way, we could not overlook the clear testimony which Christ has borne to the efficacy of his grace. "I," said he, "am the true vine, and my Father is the husband man." "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me," (John 15: 1, 4.) If we can no more bear fruit of ourselves than a vine can bud when rooted up and deprived of moisture, there is no longer any room to ask what the aptitude of our nature is for good. There is no ambiguity in the conclusion, "For without me ye can do nothing." He says not that we are too weak to suffice for ourselves; but, by reducing us to nothing, he excludes the idea of our possessing any, even the least ability. If, when engrafted into Christ, we bear fruit like the vine, which draws its vegetative power from the moisture of the ground, and the dew of heaven, and the fostering warmth of the sun, I see nothing in a good work, which we can call our own, without trenching upon what is due to God. It is vain to have recourse to the frivolous cavil, that the sap and the power of producing are already contained in the vine, and that, therefore, instead of deriving everything from the earth or the original root, it contributes something of its own. Our Saviour's words simply mean, that when separated from him, we are nothing but dry, useless wood, because, when so separated, we have no power to do good, as he elsewhere says, "Every plant which my heavenly Father has not planted, shall be rooted up," (Matth. 15: 13.) Accordingly, in the passage already quoted from the Apostle Paul, he attributes the whole operation to God, "It is God which worketh in you both to will and to do of his good pleasure," (Philip. 2: 13.) The first part of a good work is the will, the second is vigorous effort in the doing of it. God is the author of both. It is, therefore, robbery from God to arrogate anything to ourselves, either in the will or the act. Were it said that God gives assistance to a weak will, something might be left us; but when it is said that he makes the will, every thing good in it is placed without us. Moreover, since even a good will is still weighed down by the burden of the flesh, and prevented from rising, it is added, that, to meet the difficulties of the contest, God supplies the persevering effort until the effect is obtained. Indeed, the Apostle could not otherwise have said, as he elsewhere does, that "it is the same God which worketh all in all," (1 Cor. 12: 6;) words comprehending, as we have already observed, (sec. 6,) the whole course of the spiritual life. For which reason, David, after praying, "Teach me thy way, O Lord, I will walk in thy truths" adds, "unite my heart to fear thy name," (Ps. 86: 11;) by these words intimating, that even those who are well-affected are liable to so many distractions that they easily become vain, and fall away, if not strengthened to persevere. And hence, in another passage, after praying, "Order my steps in thy word," he requests that strength also may be given him to carry on the war, "Let not any iniquity have dominion over me," (Ps. 119: 133.) In this way, the Lord both begins and perfects the good work in us, so that it is due to Him, first, that the will conceives a love of rectitude, is inclined to desire, is moved and stimulated to pursue it; secondly, that this choice, desire, and endeavour fail not, but are carried forward to effect; and, lastly, that we go on without interruption, and persevere even to the end.

10. God's Activity Does not Produce a Possibility That we Can Exhaust, but an Actuality to Which We Cannot Add

This movement of the will is not of that description which was for many ages taught and believed, viz., a movement which thereafter leaves us the choice to obey or resist it, but one which affects us efficaciously. We must, therefore, repudiate the oft-repeated sentiment of Chrysostom, "Whom he draws, he draws willingly;" insinuating that the Lord only stretches out his hand, and waits to see whether we will be pleased to take his aid. We grant that, as man was originally constituted, he could incline to either side, but since he has taught us by his example how miserable a thing free will is if God works not in us to will and to do, of what use to us were grace imparted in such scanty measure? Nay, by our own ingratitude, we obscure and impair divine grace. The Apostle's doctrine is not, that the grace of a good will is offered to us if we will accept of it, but that God himself is pleased so to work in us as to guide, turn, and govern our heart by his Spirit, and reign in it as his own possession. Ezekiel promises that a new spirit will be given to the elect, not merely that they may be able to walk in his precepts, but that they may really walk in them, (Ezek. 11: 19; 36: 27.) And the only meaning which can be given to our Saviour's words, "Every man, therefore, that has heard and learned of the Father, cometh unto me," (John 6: 45,) is, that the grace of God is effectual in itself. This Augustine maintains in his book De Praedestinatione Sancta. This grace is not bestowed on all promiscuously, according to the common brocard, (of Occam, if I mistake not,) that it is not denied to any one who does what in him lies. Men are indeed to be taught that the favour of God is offered, without exception, to all who ask it; but since those only begin to ask whom heaven by grace inspires, even this minute portion of praise must not be withheld from him. It is the privilege of the elect to be regenerated by the Spirit of God, and then placed under his guidance and government. Wherefore Augustine justly derides some who arrogate to themselves a certain power of willing, as well as censures others who imagine that that which is a special evidence of gratuitous election is given to all, (August. de Verbis Apost. Serm. 21.) He says, "Nature is common to all, but not grace;" and he calls it a showy acuteness "which shines by mere vanity, when that which God bestows, on whom he will is attributed generally to all." Elsewhere he says, "How came you? By believing. Fear, lest by arrogating to yourself the merit of finding the right way, you perish from the right way. I came, you say, by free choice, came by my own will. Why do you boast? Would you know that even this was given you? Hear Christ exclaiming, 'No man comets unto me, except the Father which has sent me draw him.'" And from the words of John, (6: 44,) he infers it to be an incontrovertible fact, that the hearts of believers are so effectually governed from above, that they follow with undeviating affection. "Whosoever is born of God does not commit sin; for his seed remaineth in him" (I John 3: 9.) That intermediate movement which the sophists imagine, a movement which every one is free to obey or to reject, is obviously excluded by the doctrine of effectual perseverance.

11. Perseverance is Exclusively God's Work; It is Neither a Reward Nor a Compliment of our Individual Act

As to perseverance, it would undoubtedly have been regarded as the gratuitous gift of God, had not the very pernicious error prevailed, that it is bestowed in proportion to human merit, according to the reception which each individual gives to the first grace. This having given rise to the idea that it was entirely in our own power to receive or reject the offered grace of God, that idea is no sooner exploded than the error founded on it must fall. The error, indeed, is twofold. For, besides teaching that our gratitude for the first grace and our legitimate use of it is rewarded by subsequent supplies of grace, its abettors add that, after this, grace does not operate alone, but only co-operates with ourselves. As to the former, we must hold that the Lord, while he daily enriches his servants, and loads them with new gifts of his grace, because he approves of and takes pleasure in the work which he has begun, finds that in them which he may follow up with larger measures of grace. To this effect are the sentences, "To him that has shall be given." "Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things," (Matth. 25: 21, 23, 29; Luke 19: 17, 26.) But here two precautions are necessary. It must not be said that the legitimate use of the first grace is rewarded by subsequent measures of grace, as if man rendered the grace of God effectual by his own industry, nor must it be thought that there is any such remuneration as to make it cease to be the gratuitous grace of God. I admit, then, that believers may expect as a blessing from God, that the better the use they make of previous, the larger the supplies they will receive of future grace; but I say that even this use is of the Lord, and that this remuneration is bestowed freely of mere good will. The trite distinction of operating and co-operating grace is employed no less sinistrously than unhappily. Augustine, indeed, used it, but softened it by a suitable definition, viz., that God, by co-operating, perfects what he begins by operating, - that both graces are the same, but obtain different names from the different manner in which they produce their effects. Whence it follows, that he does not make an apportionment between God and man, as if a proper movement on the part of each produced a mutual concurrence. All he does is to mark a multiplication of grace. To this effect, accordingly, he elsewhere says, that in man good will precedes many gifts from God; but among these gifts is this good will itself. (August. Enchiridion ad Laurent. cap. 32.) Whence it follows, that nothing is left for the will to arrogate as its own. This Paul has expressly stated. For, after saying, "It is God which worketh in you both to will and to do," he immediately adds, "of his good pleasure," (Philip. 2: 13;) indicating by this expression, that the blessing is gratuitous. As to the common saying, that after we have given admission to the first grace, our efforts co-operate with subsequent grace, this is my answer: - If it is meant that after we are once subdued by the power of the Lord to the obedience of righteousness, we proceed voluntarily, and are inclined to follow the movement of grace, I have nothing to object. For it is most certain, that where the grace of God reigns, there is also this readiness to obey. And whence this readiness, but just that the Spirit of God being everywhere consistent with himself, after first begetting a principle of obedience, cherishes and strengthens it for perseverance? If, again, it is meant that man is able of himself to be a fellow-labourer with the grace of God, I hold it to be a most pestilential delusion.

12. Man Cannot Ascribe to Himself Even One Single Good Work Apart From God's Grace

In support of this view, some make an ignorant and false application of the Apostle's words: "I laboured more abundantly than they all: yet not I, but the grace of God which was with me," (1 Cor. 15: 10.) The meaning they give them is, that as Paul might have seemed to speak somewhat presumptuously in preferring himself to all the other apostles, he corrects the expression so far by referring the praise to the grace of God, but he, at the same time, calls himself a co-operator with grace. It is strange that this should have proved a stumbling-block to so many writers, otherwise respectable. The Apostle says not that the grace of God laboured with him so as to make him a co-partner in the labour. He rather transfers the whole merit of the labour to grace alone, by thus modifying his first expression, "It was not I," says he, "that laboured, but the grace of God that was present with me." Those who have adopted the erroneous interpretation have been misled by an ambiguity in the expression, or rather by a preposterous translation, in which the force of the Greek article is overlooked. For to take the words literally, the Apostle does not say that grace was a fellow-worker with him, but that the grace which was with him was sole worker. And this is taught not obscurely, though briefly, by Augustine when he says, "Good will in man precedes many gifts from God, but not all gifts, seeing that the will which precedes is itself among the number." He adds the reason, "for it is written, 'the God of my mercy shall prevent me,' (Ps. 59: 10,) and 'Surely goodness and mercy shall follow me,' (Ps. 23: 6;) it prevents him that is unwilling, and makes him willing; it follows him that is willing, that he may not will in vain." To this Bernard assents, introducing the Church as praying thus, "Draw me, who am in some measure unwilling, and make me willing; draw me, who am sluggishly lagging, and make me run," (Serm. 2 in Cantic.)

13. Augustine Also Recognizes No Independent Activity of the Human Will

Let us now hear Augustine in his own words, lest the Pelagians of our age, I mean the sophists of the Sorbonne, charge us after their wont with being opposed to all antiquity. In this indeed they imitate their father Pelagius, by whom of old a similar charge was brought against Augustine. In the second chapter of his Treatise De Correptione et Gratis, addressed to Valentinus, Augustine explains at length what I will state briefly, but in his own words, that to Adam was given the grace of persevering in goodness if he had the will; to us it is given to will, and by will overcome concupiscence: that Adam, therefore, had the power if he had the will, but did not will to have the power, whereas to us is given both the will and the power; that the original freedom of man was to be able not to sin, but that we have a much greater freedom, viz., not to be able to sin. And lest it should be supposed, as Lombard erroneously does, (lib. 2 Dist. 25,) that he is speaking of the perfection of the future state, he shortly after removes all doubt when he says, "For so much is the will of the saints inflamed by the Holy Spirit, that they are able, because they are willing; and willing, because God worketh in them so to will." For if, in such weakness, (in which, however, to suppress pride, "strength" must be made "perfect,") their own will is left to them, in such sense that, by the help of God, they are able, if they will, while at the same time God does not work in them so as to make them will; among so many temptations and infirmities the will itself would give way, and, consequently, they would not be able to persevere. Therefore, to meet the infirmity of the human will, and prevent it from failing, how weak soever it might be, divine grace was made to act on it inseparably and uninterruptedly. Augustine (ibid. cap. 14.) next entering fully into the question, how our hearts follow the movement when God affects them, necessarily says, indeed, that the Lord draws men by their own wills; wills, however, which he himself has produced. We have now an attestation by Augustine to the truth which we are specially desirous to maintain, viz., that the grace offered by the Lord is not merely one which every individual has full liberty of choosing to receive or reject, but a grace which produces in the heart both choice and will: so that all the good works which follow after are its fruit and effect; the only will which yields obedience being the will which grace itself has made. In another place, Augustine uses these words, "Every good work in us is performed only by grace," (August. Ep. 105.)

14. Augustine Does not Eliminate Man's Will, but Makes it Wholly Dependent on Grace.

In saying elsewhere that the will is not taken away by grace, but out of bad is changed into good, and after it is good is assisted, - he only means, that man is not drawn as if by an extraneous impulses without the movement of the heart, but is inwardly affected so as to obey from the heart. Declaring that grace is given specially and gratuitously to the elect, he writes in this way to Boniface: "We know that Divine grace is not given to all men, and that to those to whom it is given, it is not given either according to the merit of works, or according to the merit of the will, but by free grace: in regard to those to whom it is not given, we know that the not giving of it is a just judgement from God," (August. ad Bonifac. Ep. 106.) In the same epistle, he argues strongly against the opinion of those who hold that subsequent grace is given to human merit as a reward for not rejecting the first grace. For he presses Pelagius to confess that gratuitous grace is necessary to us for every action, and that merely from the fact of its being truly grace, it cannot be the recompense of works. But the matter cannot be more briefly summed up than in the eighth chapter of his Treatise De Correptione et Gratia, where he shows, First, that human will does not by liberty obtain grace, but by grace obtains liberty. Secondly, that by means of the same grace, the heart being impressed with a feeling of delight, is trained to persevere, and strengthened with invincible fortitude. Thirdly, that while grace governs the will, it never falls; but when grace abandons it, it falls forthwith. Fourthly, that by the free mercy of God, the will is turned to good, and when turned, perseveres. Fifthly, that the direction of the will to good, and its constancy after being so directed, depend entirely on the will of God, and not on any human merit. Thus the will, (free will, if you choose to call it so,) which is left to man, is, as he in another place (Ep. 46) describes it, a will which can neither be turned to God, nor continue in God, unless by grace; a will which, whatever its ability may be, derives all that ability from grace.

Death: A Rude Visitor

Death is like a rude visitor. It sometimes arrives unannounced. Other times, we see it coming. It does not care about our feelings. It takes no concern for the inconvenience it brings. It wants only to be served and to be answered. It takes who it wants and all we can do is sit helplessly by as it stomps through our lives making a mess of our emotions, wreaking havoc with those who are left to pick up the pieces. Death brings discomfort and inconvenience. It injures our hearts, robs us of joy, and takes from us our loved ones. Death comes for whom it will and we cannot escape its touch. It will come for us all one day and with its grip we will be dragged from this life into the next. We will pass through the veil when death's sleep awakens and we too awaken -- on the other side. For those of us who are in Christ, when death comes we will dwell in the very presence of God and live in eternal grace. But for those who do not know Christ, their death will bring agonizing, eternal fire. These are the realities that death introduces to those who are captured by it.Our mortality becomes all the more evident when a loved one dies. We are reminded of the failings of our own bodies when we look at the frail and empty shell of the one we have loved. We are reminded of where we are headed. We see the horizon as it approaches. Sometimes we look away. Other times we stare out into the distance wondering when and how it will come. We wait. We know it will come because we sense its work on our bodies as they slowly succumb to its touch. We ache, slow down, get sick, and endure the frame that imprisons us.Yet, as rude as death can be, for some it is a welcome release from sickness and pain. For those who have been captured by suffering and have been forced to endure its torture, death can be a welcomed deliverance. But, of course, death is only welcome when we know that the ones we love know Christ as Savior. Even great suffering in this world is nothing compared to the eternal judgment that will fall like a hammer upon all who are not in Christ in the next world. Death will visit us all. Where will it take you? Are you secure in Christ? Have you confessed Him as Savior and trusted in Him alone for the forgiveness of your sins? Have you gone to Him and found rest and peace in Him so that when death visits you, it will bring you to Him? Now is the time of salvation. Death comes later.
"For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord," (Rom. 6:23).