Repentance

Luke 17:11-19 – Ten lepers healed, one leper saved

POST OVERVIEW. A post about Luke 17:11-19 where Jesus cleansed ten lepers of their leprosy. One of those ten lepers was also eternally saved.

In Luke 17:11-19, we read the story of our Lord healing ten lepers. While on His way to Jerusalem, Jesus enters a village and encounters ten leprous men who call Him by name and ask for mercy. As these men are going to the priests, all ten are miraculously cleansed of their leprosy. One of the ten returned, “fell on his face at Jesus’ feet,” and gave Him thanks for the healing. Jesus tells the man, “Your faith has made you well” (17:19).

THE MAN’S FAITH SAVED HIM

This story of the leprous men follows the same pattern as a number of other stories in the gospels, particularly in the gospel of Luke. A sinner encounters Jesus, the sinner believes in Jesus, often because of a miracle Jesus has performed, and Jesus announces that the sinner is saved by his or her faith. Thus in these encounters two miracles occur: Jesus performs a miracle and then a sinner repents and is saved so that there is joy in heaven (Luke 15:7, 10).

Salvation of a sinner is the issue in these stories. And because salvation is the issue, we need to correct the translation of Luke 17:19 (and others like it, including Luke 7:50*; 8:48; 18:42; Matt. 9:22; Mark 5:34; 10:52) to reflect the real focus of the story. (Translations considered are ESV and NASB.) [* Note that Luke 7:50 is correctly translated, “Your faith has saved you,” in both ESV and NASB.]

TECHNICAL DETAILS

The Greek phrase that is usually translated, “Your faith has made you well,” is:

ἡ πίστις σου σέσωκέν σε.

The verb in this phrase is σέσωκέν, which is the perfect indicative active form of the verb σῴζω, a verb ordinarily translated as “save” or “rescue.” This verb is among a group of New Testament words that are used to describe Christian salvation. “Savior” is the Greek word “σωτὴρ.” “Salvation” is “σωτηρία.” The adjective “saving” is the Greek word “σωτήριος.” Since σῴζω is the verb in this group of words about salvation, the word should be translated into English as “save” unless there is some compelling reason not to.

Returning to the Greek phrase above, the words would be literally translated as:

The faith of you has saved you, or

Your faith has saved you.

As we explore this passage further, we will see that this is exactly what is intended by our Savior. Jesus is telling the person that their personal faith in Him has rescued them from God’s condemnation and judgment and that they have now passed from death to life (John 5:24). With this as background, let’s go into the text.

EXPLORATION OF THE TEXT

In Luke 17:19, we first observe that the leper’s faith did not make him well. Jesus did. Jesus healed the leper that returned and thanked Him, but Jesus healed all ten lepers equally. They were healed whether they had faith or not because Jesus is Lord of all. So, Jesus was the one who made the leper well, not the leper’s faith.

But second, notice that the leper who returned displayed his faith in Jesus by turning back and “giving thanks to Him” (17:16). This one leper acknowledged that Jesus had healed him and he therefore submitted to Jesus as Lord. So we see that Jesus healed the leper by His divine power, but it was the leper’s faith in Jesus that saved him. Thus the correct translation of Luke 17:19 is, “Your faith has saved you.” Those without faith take whatever good things God provides and then go on without giving thanks to God or acknowledging the Lord’s mercy, but those with faith fall down before the Lord and give Him thanks. The faithful “glorify God with a loud voice” (17:15).

An examination of the other occurrences of “ἡ πίστις σου σέσωκέν σε” (see above for a list) will reveal that each instance should be translated, “Your faith has saved you.” In these events, Jesus (usually) heals the faithful and the unfaithful alike. Jesus performs these miracles of healing  to verify His identity as God the Son so that some of those who see the miracles will place their faith in Him and be saved. Thus it is the sinner’s response of faith in Jesus that saves the believing sinner. Jesus performed miracles of healing. This is objective fact. Ah, but those who saw the miracles and responded in faith were saved.

OBJECTIVE FACT AND SAVING FAITH IN THE GOSPEL

In many ways, the gospel is like Jesus’ miracles. The gospel is a message that contains facts that are objectively true for all people. The facts of the gospel are these: God is holy and will punish all sin. Man is not holy. Man is a rebel who willfully disobeys God’s commandments and is, therefore, under God’s wrath and judgment and in danger of eternal condemnation. From this objective danger all people must be rescued or they will eternally perish.

But the gospel goes on to declare that God, in His mercy, has provided a way for man to be rescued. Two thousand years ago, God sent His Son Jesus into the world to be our Savior. Unlike every other person, Jesus willfully obeyed every commandment of God for His entire lifetime. As we have seen in this story, Jesus also performed miracles that only God could perform. After living a sinless life, Jesus died on a Roman cross as God’s appointed sacrifice for sin. Then three days later, Jesus was raised from the dead to confirm that His sacrifice on the cross had been accepted by God as payment for sin. Now any sinner who repents of their sin and places their faith in Jesus as Lord and Savior will be saved.

Those are the objective facts. You and I need to be saved from our sins and Jesus Christ has died and risen from the dead to provide the salvation we need. Now you and I must respond by placing our faith in Jesus as the Lord of our life.

But just as the nine lepers could be healed and yet not be saved, so you can know the objective facts about Jesus and the salvation that He offers and still not be saved. Like the lepers, we must believe in Jesus to be saved. Objective facts cannot save you. Only faith in Jesus will save you. “Believe in the Lord Jesus and you will be saved” (Acts 16:31). Then on the last day you will hear the Lord say, “Your faith has saved you.”

Soli Deo gloria            rmb                 12/6/2023                   #681

Evangelism study – Is sin a part of gospel proclamation? Part 1

POST OVERVIEW. A study of Acts assessing whether the sin of the hearers was a part of the gospel message proclaimed by the apostles. (There will be a subsequent study of the epistles to see if the gospel proclaimed includes a portion directed at the sin of those the evangelist is attempting to convert.) This is part 1 of the Acts investigation.

EVANGELISM AND SIN

As David Bell and I were carefully going through Evangelism and the Sovereignty of God, the excellent book by J I Packer that examines the task of evangelism from a theological point of view, we came to the third chapter of the book that talks in detail about what constitutes the actual message itself. That is, what is the content of the gospel message we are to proclaim? Packer states that the message of the gospel is a message about God, about sin, and about Jesus Christ, and then the hearers are summoned to faith and repentance. Packer’s four points are very similar to those of another influential evangelism book by Greg Gilbert called What Is the Gospel? In his book, Gilbert speaks of God, man, Christ, and response. In my experience, this is very typical of conservative instruction books on evangelism and it seems true to the message we should proclaim. It makes sense and holds to what I believe the apostles proclaimed. So, David and I were ready to discuss the details of how we could present this gospel message about God, about sin (or about man and his sin), and about Jesus to an audience and compel them to believe in Jesus and repent of their sin.

But we encountered a problem as we began to look at the book of Acts. The book of Acts is THE biblical book on evangelism. It is the disciple’s instruction manual for gospel proclamation, since it gives us the only examples in the Bible of people who heard and responded to the gospel of Jesus Christ. The context of Acts is a context like our own, meaning that the gospel proclamation in Acts is done by ordinary men and women and occurs after Pentecost (coming of the Holy Spirit) and before Jesus’ return. The preaching of the gospel in Acts is done in obedience to Christ’s Great Commission given in Matt. 28:19-20, which is exactly the same commission that we must obey. Since all this is true of Acts, I am convinced that our evangelism and gospel proclamation is to be patterned after what we see in Acts. This book of Holy-Spirit inspired Scripture is given to Jesus’ church as the instruction manual for the gospel and our evangelism must be constrained by what we find there.

And here is where we began to experience some tension. David began by saying that, as he examined Paul’s sermon on the Areopagus in Athens from Acts 17, he became aware that Paul barely mentioned sin at all. David said that he became uncomfortable the more he looked at the passage and saw that Paul almost avoided mentioning sin. Yes, he does say that “God is now declaring that all people should repent” (17:30), which hints at sin, and that “God will judge the world” (17:31), which could be understood as alluding to the punishment of sin, but as far as boldly telling these pagan philosophers that they are in peril of going to hell forever because of their sin, there is not a suggestion. So, as we discussed this and pored over the text, it became apparent that the gospel Paul proclaimed in Athens was very light on sin.

At that point, I commented to David that the other sermons and gospel proclamations in Acts might reveal the same thing. That is, as we studied the sermons and gospel proclamations in the book of Acts, we might find that the apostolic proclamations include little to nothing about sin or sins. We might find that the gospel according to the apostles, the gospel that was “fully preached from Jerusalem and round about as far as Illyricum” (Rom. 15:19) and that saw Gentiles by the thousands come to saving faith in Jesus, included very little about sin. And if that was the case, what would we do with our evangelism books and methods that carried a large portion of teaching about sin? This investigation into Acts and what the apostles preached about sin had suddenly turned into a high-stakes event that could seriously shake up our evangelism.

THE INVESTIGATION ITSELF

Here, then, is what I am proposing as my approach to this project.

  1. Go through Acts and identify all occasions when the gospel is intentionally preached. List those occurrences by passage.
  2. Examine the text of these occurrences and note any explicit or implicit mentioning of sin.
  3. Summarize the findings and draw preliminary conclusions.

The next post in this series will give the listing of the gospel passages in Acts and will begin the examination of these passages.

Soli Deo gloria            rmb                 4/21/2023                   #643

The disciple learns obedience (Hebrews 5:8)

POST OVERVIEW. An article on how we as disciples can learn obedience and thus have victory over persistent sins. These ideas will be included in my future book on discipleship.

Obedience is one of the most fundamental characteristics of the disciple of Jesus. In fact, to profess to follow Jesus as His disciple and to be disobedient to His commands is impossible. The disciple cannot continue in sin (Romans 6:2). Jesus makes it clear that to be His disciple is to be obedient to His commands (John 15:14). And these are just the very tip of the iceberg. It is without question that a disciple of Jesus will be obedient to Jesus.

But regarding obedience we find that Jesus not only demands obedience from His disciples, but Jesus also learned obedience. “Although He was a Son, He learned obedience from the things which He suffered” (Hebrews 5:8). Yes, the incarnate Son of God learned obedience. Of course, Jesus sinlessly and perfectly learned obedience. He obeyed without ever once uttering a word or having a thought that was not perfectly in accord with His Father’s will. At no moment was there ever the least element of disobedience from the Lord Jesus. But Jesus was called to fulfill His mission by “being obedient to the point of death, even death on a cross” (Phil. 2:8), and so He had to learn perfect obedience to atone for our sin.

In this post, I want to show that the disciple of Jesus must likewise learn obedience.

FOUR GROWTH AREAS

Before the year is out, I hope to write a book on the subject of discipleship and obedience will certainly occupy a prominent place in that work. In discipleship, the goal is growth in Christlikeness, and that involves growth in four areas.

  • KNOWLEDGE. Obedience is only possible after knowledge of God’s commands is obtained, so knowledge is primary. The primary and authoritative source of the disciple’s knowledge is the word of God, the Bible.
  • OBEDIENCE. When man’s will joyfully does what God commands. When knowledge of God’s commands results in doing what God commands. When the Spirit-given desire to please God is fulfilled by willful, joyful acts.
  • HOLINESS. When persistent, ongoing obedience has begun to transform the heart and mind of the disciple such that their presence exudes godly behavior.
  • USEFULNESS. When the disciple performs good works (Eph. 2:10) which edify other believers and which bear fruit for the kingdom of God.

Here, we are going to focus on the area of obedience.

Obedience is usually measurable. “Here is the command. It applies to you. Are you doing what the command says? Yes or no.” Obedience grows as knowledge of God’s commands grows. The more commands you know, the more you can obey. Therefore, the disciple must spend much time in the Word learning what he is expected to obey.

But obedience also grows as we learn to obey. Let’s consider an example. In Matthew 6:25, the Lord gives the command, “Stop being worried.” Now let’s assume that a newly converted disciple who is in the habit of worrying and being anxious reads Matthew 6 and discovers this command. Now the disciple has gained the knowledge of this command from his King and now knows that worrying is a sin. Since worrying is a sin, the disciple should obey and stop worrying. But despite the knowledge of sin and despite the disciple’s desire to obey God, what may occur is that the disciple continues to experience worry and anxiety. That is, the professing disciple of Jesus continues in disobedience. What is going on here? For Paul says in Romans 6:2, “How will we who died to sin (were saved) still live in it?” It is a rhetorical question that demands the answer, “We cannot continue in sin if we are a disciple of Jesus!” So, how do we explain this situation where a professing disciple is not seeing victory over this sin of worry?

THE NEED TO LEARN HOW TO OBEY

First, ongoing sin is always a serious concern in the church of Jesus Christ and any situation of ongoing disobedience needs to be addressed. Also, we should acknowledge that there are several possible explanations for this, including the possibility that this person is not genuinely converted and therefore is unable to repent of their sin. But there is also the possibility that this is a genuine disciple of Jesus who has never learned obedience. That is, this disciple has not learned how to vanquish the sin so that he can obey. What I am suggesting is that, for sins that are deeply ingrained or that are difficult to identify by individual acts, obedience may be delayed because the disciple needs to be coached or discipled in their obedience.

To illustrate this, let’s go back to the person who is disobedient with regard to anxiety and worry, and this disciple knows that it is sinful. The first necessary ingredient is the disciple’s own desire for victory over the sin and his desire to walk in obedience. Assuming there is an earnest desire for obedience, the first step would be for the disciple to confess his sin and acknowledge his sin to God (Psalm 32:5) and to others (James 5:16) and thus bring the sin out into the light (1 John 1:7). “Yes, Lord, and yes, brothers, I know this is sin and I hate this sin.” Just this obedient confession of the sin will drain the sin of at least some of its power.

Next, the disciple learns from the Puritan, Thomas Watson, by reading his book Doctrine of Repentance and discovering the power of genuine repentance and putting that power to work against his worry. Additionally, the disciple develops a specific strategy for “fleeing” the sin of worry and anxiety when his “anxious thoughts multiply within him” (Psalm 94:19). So, when he begins to feel anxious or worried, he responds with his strategy. He consciously, willfully turns his mind until it is fixed either on an obedient action or on a God-breathed truth. For me, since I want to keep my strategy as simple as possible, my defense strategy consists in executing an obedient action. So I think, “Rejoice always” (1 Thess. 5:16). Then I spend the next five minutes reading Psalm 148, out loud if possible, and praising the Lord for all the good things He has given me and has done for me. And the sin that was trying to insinuate itself into my mind and cause me to disobey is expelled.

The point that I am making is that the local church should be aware of the need to instruct especially newer believers in the path of repentance so that they can see victory and learn obedience.

It is extremely discouraging, even depressing, and even eventually faith-threatening for the disciple of Jesus to continue long in “unwilful disobedience,” to long engage in what the disciple knows to be sin while his earnest longing with heart and soul is to be rid of the sin and to be obedient. The ideas presented in this article should help in training disciples how to learn obedience.

Soli Deo gloria            rmb                 3/17/2023                   #632

How to vanquish fear of man in evangelism

POST OVERVIEW. Consistently listed among the obstacles to evangelism and the hindrances to speaking about the Lord Jesus in the world is the fear of man. This article argues that the way to vanquish the “fear of man” is by developing a fiery zeal for Christ.

A RECURRING OBSTACLE TO EVANGELISM

Often when a church conducts training on evangelism to consider how the church can be more effective in the tasks of proclaiming the gospel and of being witnesses for Jesus, the subject “fear of man” comes up. The trainer asks the question, “What are some reasons that we fail to evangelize?” and usually the first or second response from the class is, “Fear of man.” There is then an acknowledgement from class and trainer alike that “fear of man” is indeed a problem and the class moves on. But here I want to address this fear so that we can defeat it.

DEFEATING THE FEAR OF MAN

What we are discussing in this post is this idea of “the fear of man” in evangelism and how we can overcome this obstacle so that the name of Jesus comes up easily in our talks with unbelievers and “many will see and fear and trust in the LORD” (Psalm 40:3).

To do that, I will follow four steps:

  1. Define the “fear of man”
  2. Acknowledging the sin and repenting of the sin
  3. Paul as our role model for zeal
  4. Exhortation to be bold

DEFINING “FEAR OF MAN”

We begin, then, by defining “fear of man.” [NOTE: I will abbreviate this FoM.] FoM is a feeling that manifests itself in timid actions. FoM is that tension that seems to rise up in our throat and suddenly choke off bold words about the sin of man and the glory of our Savior. FoM is also responsible when we decide the other person is “not ready” for the gospel or to hear about Jesus. When we are face to face with someone who is on our prayer list and we continue to talk about the trivial rather than the eternal, FoM may be to blame. There are many other examples of ways that FoM can thwart our evangelism, but basically, FoM has won the day anytime you and I are convicted by the Holy Spirit that we have not been faithful to use a gospel opportunity.

ACKNOWLEDGING THE SIN AND REPENTING OF THE SIN

We must acknowledge that fear of man is a sin, and therefore is an offense against our holy God. FoM effectively exalts frail, mortal sinners above the Lord Jesus, because we fear man’s rejection or ridicule more than we love the Lord and obey His commands (John 14:21). We have been commanded to proclaim the gospel to all the nations. If we don’t because we are fearful of what men might say or think, then we have elevated man above God. We should, therefore, repent from this sin of fearing man.

I have found that a helpful pattern of repentance is recognize, confess, and repent. Recognize that you were silent about the gospel or about Jesus when you know that the Holy Spirit was prompting you to speak. Recognition leads to confession of the sin. You agree with the Lord that you have willfully disobeyed and have been silent when you know that you were to speak. Having confessed the sin, you express the desire to change and to live a more obedient life. You repent of your silence or your cowardice, or you repent because you were unprepared when the Lord presented you with a gospel opportunity. In repentance, you turn away from the sin and you turn toward the obedient behavior. You pray for boldness and courage and confident obedience (Eph. 6:19-20; Acts 5:41; Col. 4:5-6; Rev. 2:10) and continue to press toward the prize with renewed vigor.

The point is that FoM that silences or softens my witness is sin and so should be treated as any other sin. We should quickly establish a plan of repentance from that sin so that it does not occur again. Put to death (Col. 3:5) the “fear of man” in any and every way that you can.

PAUL AS OUR EXAMPLE FOR ZEAL

When it comes to zealously proclaiming the gospel, Paul is our example. There was nothing that could prevent Paul from gospel proclamation. In his ministry, he had every opportunity to shrink back from telling about Jesus and he never did. (Acts 9 in Damascus – brand-new convert threatened with death; Acts 14 in Derbe and Lystra – stoned for preaching the gospel; Acts 17 in Athens – philosophers to impress; Acts 24 before Felix – preached righteousness and the coming judgment to the man who could set him free; Acts 26 before Agrippa and Festus – preached Christ before the king and the governor)

Consider this verse: “Knowing the fear of the Lord, we persuade men” (2 Cor. 5:11). Here is a classic Pauline statement that speaks directly into our current discussion. Paul was motivated by his fear of the Lord, and this compelled him to persuade men to believe the gospel. In other words, the apostle did not have a fear OF men, as though men were a threat to him, but Paul had a fear FOR men, that they would spend eternity in hell. Because Paul was zealous in his devotion to the Lord Jesus Christ, FoM had no opportunity for a foothold. Rather, when the glory of Christ and the fear of the Lord are the blaring twin trumpets in our ears, the FoM fades into the background as so much white noise.

This focus on the fear of the Lord gave Paul a zeal for the gospel. Like Paul, we should develop a zeal for Christ that cannot be silenced even by threats of death. Paul said, “Woe is me if I do not preach the gospel” (1 Cor. 9:16). For Paul, “To live is Christ and to die is gain” (Phil. 1:21). “For the love of Christ compels us” (2 Cor. 5:14). We also read that the apostle had as his controlling ambition to be pleasing to the Lord (2 Cor. 5:9). His fear of the Lord, his desire to please the Lord, and his love for the Lord worked together to create a fiery zeal for the gospel that could not be quenched. Thus, Paul provides for us an example to follow.

EXHORTATIONS TO PROCLAIM JESUS AND HIS GOSPEL

The Scriptures give us many exhortations to proclaim the gospel. The disciple of Jesus is to be a fisher of men (Matt. 4:19), an ambassador for Christ (2 Cor. 5:20), a sower of the Word (Matt. 13:3-8), and a witness for Jesus (Acts 1:8) to the remotest part of the earth. We are to “Tell of His glory among the nations” (Ps. 96:3), “Make known His deeds among the peoples” (Isaiah 12:4), and “Proclaim good tidings of His salvation from day to day” (Ps. 96:2). The disciple of Jesus is to compel, to beg, to persuade, to exhort, to urge, to reason with, and to testify to unbelievers to believe in Christ and to receive the salvation that He offers to sinners.

As those who “have been chosen of God, holy and beloved” (Col. 3:12), we put to death the sin of the fear of man as we simultaneously fan into flame our passion for the gospel.

Soli Deo Gloria            rmb                 12/21/2022                 #602

Lessons and applications from Simon Magus (Acts 8:9-24)

POST OVERVIEW. In the last post (#597, 12/7/2022), we had studied the passage about Simon the magician in Acts 8:9-24. From that study we will observe a couple of lessons and also make a couple of applications.

In the most recent post (#597, 12/7/2022), we had studied the passage in Acts 8 about the false faith of Simon the magician and his baptism by Philip the evangelist. We saw that, despite his claim of belief in Jesus, Simon never truly believed. We also determined that Philip’s baptism of Simon based on his profession of faith was the appropriate thing to do, even though Simon’s profession was false.

In this post, we will extend our study into lessons learned and applications made.

LESSONS FROM SIMON MAGUS

What do we learn from this situation with Simon the magician?

First, this passage makes it unambiguously clear that baptism does not save. The proof is irrefutable: Simon the magician was baptized and yet he was not saved. A review of this passage should serve to silence those who hold to baptism as the means of salvation rather than as a marking of those who have believed and are saved.

Second, we learn that it is possible for a sincere minister of the gospel to baptize an unbeliever unintentionally. The New Testament teaches that a person is baptized upon their profession of faith in Jesus. It is possible, however, that the person’s professed belief is not genuine. Our study passage shows that Philip, already identified as a “man of good reputation, full of the Spirit and of wisdom” (Acts 6:3, 5), a sincere minister of the gospel who is identified in Scripture as an evangelist (Acts 21:8), baptized Simon the magician based on his profession of belief. The pattern in Acts, and so the practice in the church age, is that a person’s profession of faith, of declaring Jesus as Lord (1 Cor. 12:3), is assumed to be sincere and a person is baptized upon profession of faith.

By the way, it is interesting to note that the apostle Peter does not rebuke or correct Philip for baptizing Simon Magus. If Philip had done something that was wrong, then it is certain that, at this infant stage of the church, the Holy Spirit would have prompted Peter to correct that error so that the error was not repeated throughout the life of the church. The fact that Peter does not correct Philip in any way indicates that Philip’s baptism of Simon based on his profession of faith was entirely appropriate. The fault and guilt lay entirely with Simon because he had essentially lied about his belief (see also Acts 5:3, 4).

APPLICATIONS

As we think about this episode with Simon the magician, we need to ask the question, “How does the church today avoid this situation of baptizing unbelievers?” Ultimately, the possibility of baptizing someone based on a false profession of faith cannot be removed. There are no apostles around today who have the gift to discern genuine faith from false. In the absence of this apostolic discernment, however, the church can take steps to try to ensure that a candidate for baptism is a genuine believer. For example, the person’s profession of faith can be examined carefully by wise elders to test the authenticity of their profession. Also, if the person has been a professing believer for some time, the persons interviewing the candidate for baptism can look for “the fruit of repentance” (Matt. 3:8; see also Luke 13:6-9; John 15:2) since their conversion. If after this investigation, the candidate’s profession of faith appears genuine, then baptism is done.

So, it is possible for even the most careful pastor to unintentionally baptize a person because the person made profession of a faith they did not possess. But this event is not a cause of undue concern, and that for two reasons.

THE CHURCH’S CLEANSING BY CHURCH DISCIPLINE

First, the church does have a remedy for this situation. It is difficult for the person who is an “unsheep” to remain undetected in the flock forever. This is because every baptized believer is to bear fruit as a disciple of Jesus. The Spirit-sealed disciple says no to sin and yes to righteousness. He worships, he witnesses, he grows in his faith. So if, over time, it is discovered that a professing believer is not exhibiting the fruit of repentance, but is instead evidencing the fruit of unrighteousness, the church will respond and confront this problem. If the sinning church member does not change and does not repent of his unrighteousness, eventually the church will exercise discipline and will remove this one from the flock (Matt. 18:15-18; 1 Cor. 5) because the person’s unrepentance is counted as evidence of unbelief.

THE LORD’S PERFECT CLEANSING AT THE AND OF THE AGE

But second, there is an even more compelling reason that the unintentional baptism of an unbeliever is not a problem. The one who makes sure that His true church is composed only of genuine believers is the Lord Himself. If there are “unsheep” in the earthly flock, they are known to the Lord and will be removed by the Lord. The following are Scriptures that attest to this truth.  

“The Lord knows those who are His” (2 Tim. 2:19). No matter how cleverly those who are not true believers disguise themselves, the Lord will find them out because He knows those who are His and those who are not.

“I am the good shepherd, and I know My own, and My own know Me” (John 10:14). Jesus plainly declares that He knows His sheep. Only His true sheep will be saved from the judgment. (Consider John 10:26 – “But you do not believe because you are not of My sheep.”)

In the parable of the wheat and the tares (Matt. 13:24-30, 36-43), Jesus teaches that there will be true believers (wheat) and unbelievers (tares) in His visible church until the end of the age. Then, at the end of the age, He will throw the unbelievers into the furnace of fire (13:42). Again we see that those who make false profession on earth do not deceive the Lord of heaven.

The parable of the dragnet is similar to the parable of the wheat and the tares. In this parable (Matt. 13:47-50), Jesus tells us that the dragnet of the gospel brings in both “good fish” (true believers) and “bad fish” (false), but at the end of the age, the Lord will take out the wicked from among the righteous and will throw them into the furnace of fire.

These Scriptures make clear that, even though man or the devil may sow those who are false in the field of the visible church (Matthew 13:38-39), the Lord is the One who reigns over His church and He will ensure that, at the last day, His bride has no wrinkle or spot.

Soli Deo gloria            rmb                 12/08/2022                 #598

Lessons from Ananias and Sapphira – Part 1 (Acts 5:1-11)

POST OVERVIEW. A study of the incident with Ananias and Sapphira from Acts 5:1-11. This post considers the severe judgment these two receive for what seems like a fairly minor offense. What is the message of this sudden judgment? We will also explore why the punishment was so severe and what God’s purpose was in this judgment.

The story of Ananias and Sapphira in Acts 5 is one of the most startling events in the New Testament. These two seemingly upstanding disciples join with many others in making a sizeable contribution to the Jerusalem church, laying their large gift at the apostles’ feet. Their contribution, which would seem to be worthy of notice or even commendation, is met instead with a withering rebuke by the apostle Peter and, within a few hours of making their gift to the church, both Ananias and Sapphira have dropped dead and have been buried. And why have they been so severely judged? Because they “lied to the Holy Spirit and kept back some of the price of the land” that they sold (Acts 5:2-3). To many readers, this doubly lethal judgment seems confusing and maybe even unfair since their violation appears to be relatively minor. How do we explain this radical justice?

GOD IS HOLY AND HE WILL JUDGE SIN

Before we dive into this text, we need to remind ourselves of some fundamental ideas. First, God is holy and He decides when He will judge. In this age of grace, even disciples of Jesus can begin to believe that God is obligated to indefinitely delay His judgment, but we will search the Scriptures in vain for any such promise. God remains God and He is free to unleash His judgment when He chooses (Psalm 115:3). Consider Uzzah when he tried to steady the ark and the LORD struck him dead (2 Samuel 6:6-7). The LORD will be treated as holy and He reminds His people of their call to be holy as well. (Leviticus 11:44, 45; 19:2; 1 Peter 1:14-16.)

THE CHURCH IS HOLY AND MUST PURGE SIN

The New Testament community, the church, is to be holy and, therefore, the foundational church in Jerusalem must establish its complete intolerance of sin. But notice that it is the Lord Himself who purges the evil from the midst of this church. (ASIDE: Later Paul will instruct the church to maintain purity from sin by removing an unrepentant member from their midst in 1 Cor. 5. Thus, one mark of a true New Testament church is that there is no tolerance of known sin. If sin is discovered in the ranks, then it will be exposed and, if there is not repentance, the sinning member must be formally removed.) The Lord Himself takes this action because, in the newly formed Jerusalem church, there was as yet no instruction for how to treat sin in the church and the holiness of the church had not yet been clearly established. Thus, in this instance, God Himself demonstrates the church’s absolute intolerance for sin as He Himself purges the evil from the church.

HOLINESS AS LEGAL AND EXTERNAL VS. HOLINESS AS ESSENTIAL

Of course, even in the Old Testament, the people of Israel were commanded to be holy (Lev. 11:44, 45; 19:2), and that the people were also commanded in the Law to purge the evil from their midst (see Deut. 22:21, 22, 24, to name only a few of the references). But under the old covenant, Israel continued to view holiness as legal and as obtained by external adherence to the Law (for example, see Paul’s words about his own pharisaical attitude in Phil. 3:6, 9).

In the new covenant church, however, holiness is essential. The disciples of Jesus, the people who have believed in Him, are now part of an entirely new covenant community, for whom holiness is no longer merely external and legal, but holiness has now become an essential part of what it means to be a disciple. The New Testament makes this very clear in numerous places, perhaps none more sobering than in Hebrews 12:14, where the writer says, “Pursue peace with all men, and the sanctification without which no one will see the Lord.” Therefore, since the members of the new covenant community are individually holy, it follows that the congregation of holy disciples will have no tolerance for sin.

And so, in the case of Ananias and Sapphira, when sin was discovered among the ranks of those who claimed to follow Jesus, God Himself judged that sin swiftly and decisively. Through Peter, God judged sin in the church and so gave the fledgling church and every church of any age, a clear picture of the seriousness of sin in the body. As God tolerates no sin among His people, so the church is to tolerate no unrepentant sin in its professing members. As the LORD commanded His old covenant people to purge the evil from their midst (see Deut. 22:21, 22, 24, etc.), much more the Lord commands His new covenant church to REMOVE THE WICKED MAN FROM AMONG YOURSELVES (1 Cor. 5:13, quoted from Deut. 13:5).

DIFFERENCE IN THE MEANS OF REMOVING EVIL

Although church discipline is not addressed at all in this passage, it seems appropriate to make a couple of comments on the subject to remove any remaining confusion about the judgment of Ananias and Sapphira.

There is a significant difference between how the old covenant people of God purged evil from their midst and how the church does this. Under the old covenant, the Law required that, on the evidence of two or three witnesses, this purging of evil was to be conducted by the people stoning the offender to death. As the author of Hebrews writes, under the Law, willful sin brought with it “a terrifying expectation of judgment. Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses” (Hebrews 10:27-28). So, under the old covenant, the people purged the evil by executing the offender.

The death of Ananias and Sapphira in Acts 5 may appear no different than “purging the evil” under the old covenant until we realize that it was God, not the church, who administered this punishment. This means that Acts 5 is not an example of church discipline but is an example of God’s holy judgment. To compare old covenant purging of evil (above) by the people of God with its new covenant version, we need to compare the death by stoning without repentance (Num. 15:32-36; Deut. 22:21, 22, 24) with the administration of church discipline that we find in 1 Cor. 5. This new covenant “purging of evil” has the aim of restoring the offending member to the fellowship and so provides generous time for repentance. If the offender does not repent, he is not executed but is removed from the church. But even if removed from the fellowship, there is still an opportunity for restoration on the condition of genuine repentance.

THE HOLY SPIRIT IS DIVINE

One final comment before we go to a verse-by-verse exegesis of the passage is that Acts 5:1-11 makes plain the deity of the Holy Spirit. This will come out clearly as we go through the text and see that the Holy Spirit is God, the third member of the Trinity.

SDG                 rmb                 11/23/2022                 #591

The whole creation groans and suffers (Romans 8:22)

INTRODUCTION. A post considering the decay and lawlessness of the world and how the disciple of Jesus can ignore the noise of wickedness in the world and instead keep his eyes fixed on his own personal mission and calling.

“The whole creation groans and suffers the pains of childbirth together until now” (Romans 8:22). This verse shouts to us the reality that, though God created a “very good” world (Genesis 1:31), sin, introduced by the rebellion of Adam in the Garden, has ruined “the whole creation” and that same sin is now bringing about the gradual but inevitable and irresistible disintegration of the created order.

Even the most furious and persistent efforts of man, the most noble and well-intentioned, eventually (or perhaps suddenly) fall victim to the encroaching chaos. It is as if we are desperately building castles in the sand, knowing that soon the tide will bring the waves to wash over our moats and collapse our handiwork. Soon there will be nothing left except a fading elevated hill of sand on the beach.

Science knows this irresistible journey to disorder as entropy and has captured the essence of the Fall in the Second Law of Thermodynamics: “As one goes forward in time, the net entropy (degree of disorder) of any closed system will always increase.” What this means is that “everything put together sooner or later falls apart” (Paul Simon). According to the laws of our physical universe (which is a “closed system”), everything is moving inevitably toward disorder.

The Word of God, the source of all truth, uses other words to communicate this same idea. “The wages of sin is death.” “The whole creation groans and suffers.” “The day you (sin) eat of it, you shall surely die.” “Vanity of vanities! All is vanity!” “Through one man sin entered the world, and death through sin, and so death spread to all men.” “It is appointed unto man once to die and after this, the judgment.” The message is clear: When Adam sinned, the whole creation began an irreversible and irresistible descent into chaos and destruction. Not only that, but as man’s sin steadily increases in the world, and increases at an increasing rate, the extent (breadth) and the magnitude (depth) of the ruin will likewise increase. In short, sin is like a fast spreading cancer or like a voracious nest of termites eating away at the creation, and the damage is accelerating. But we know that this corruption and disintegration cannot go on forever. Instead, this increasing sin and evil and disorder will finally result in full destruction and collapse. History is linear, and the creation is hurtling toward a cataclysmic conclusion. Soon, as sin increases, Jesus Christ will return and claim His bride the church, and will judge the earth, and then the end will come.

But the question that I must answer is, “In light of this ever-increasing sin and evil and chaos in the world, what am I, as a disciple of Jesus, to do on a daily basis?” In other words, as the world becomes increasingly dark and as the corruption and wickedness in the world become ever more obvious and repugnant and threatening, how does the Bible call me to live? For it is certainly true that the disciple of Jesus experiences the corruption of this world along with everyone else. In Romans, Paul says, “And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of the body” (8:23). And so, we groan as we experience the sadness of a world determined to rebel against the Lord.

But while we groan as a natural consequence of our sadness and sense of loss associated with sin, as disciples of Jesus we must not dwell there. In fact, our groaning because of the ambient sin in the world must become for us mere background noise, a part of the context of life in a fallen world, like the temperature outside or the phase of the moon. The degree of sin and the wickedness of the sin committed will grow steadily worse, but that must not distract us from our purpose and our mission. “Evil men and imposters will proceed from bad to worse, deceiving and being deceived” (2 Tim. 3:13), but we must continue to fix our eyes on Jesus (Hebrews 12:2) and persevere in the mission that He has given us, both as His body the church and as individual disciples “working out our salvation with fear and trembling” (Phil. 2:12).

A SUGGESTED STRATEGY

So, as I observe the world unraveling and the wickedness and evil growing deeper and wider, the best strategy for me personally is to ignore the details of our demise and to pay little attention even to the broader collapse and, instead, to focus my attention on my purpose and focus on the tasks and the works that the Lord has given me to do (Eph. 2:10). To accomplish this, my mind strives to find answers to “missional questions.” What does it mean for me to be Jesus’ witness (Acts 1:8) on a daily basis? How can I love my wife as Christ loved the church (Eph. 5:25)? How can I be a better sower of the gospel (Matt. 13:2-8)? How do I put to death immorality, impurity, passion, evil desire, and greed (Col. 3:5)? How can I repent of my anger and replace it with peace, patience, kindness, and gentleness (Gal. 5:22-23)? What is my “great work” (Neh. 6:3) and how can I pour my energies into that? What does it mean to “make the most of the time” (Ephesians 5:16)? How can I be a better ambassador for Christ (2 Cor. 5:20) and a better fisher of men (Matt. 4:19)? There are so many ways that I can grow as a disciple of Jesus and be more useful to the Kingdom that I find there is no time to keep tabs on our rapidly decaying world.

Jesus said, “Let the dead bury their own dead” (Luke 9:60). In other words, don’t waste a lot of time worrying about the wicked (Psalm 37:1-2; Psalm 73). The world is certainly going to continue to plunge into chaos and disorder and lawlessness. The Bible has declared this as truth. So accept this truth and “press on toward the goal for the prize of the upward call of God in Christ Jesus” (Phil. 3:14).

SDG                 rmb                 8/15/2022                   #558

Meditations on the righteous and on righteousness – Part 2

INTRODUCTION. This is a collection of thoughts on the absolute nature of being righteous and being unrighteous, and of the absolute nature of righteousness and unrighteousness. Degrees in the manifestations of (expressions of, displays of) unrighteousness and of righteousness, and the reason for these degrees. This is the second post in this series.

A USEFUL ANALOGY: PHYSICALLY ALIVE OR DEAD

In my previous post about the righteous and about righteousness (#533, May 20, 2022), we have been talking about the fact that, in the Bible, when used to describe a person’s standing before God, “righteous” is an absolute term, having no degrees or relative achievement. It is a state of being in which you either are or you aren’t. A good analogy to “righteous or unrighteous” is “alive or dead.” In the spiritual realm, a person is either righteous or unrighteous, and in the physical realm, a person is either alive or dead. As there are no degrees of physically dead, so there are no degrees of spiritually unrighteous. As you cannot be “mostly dead” (with apologies to Miracle Max, played by Billy Crystal, in “The Princess Bride”), so you cannot be “mostly unrighteous.” Just as a person is either physically alive or physically dead, so every person is either spiritually righteous or spiritually unrighteous.

MOVEMENT FROM ONE ABSOLUTE STATE TO ANOTHER

But this analogy is also helpful in describing the movement over time from one absolute state to another. For in each pair of absolute conditions in this analogy, there can be movement from one state to another, the movement, if it occurs, is always in the same direction, and the destination state, once reached, becomes the permanent state. Let me explain what I mean.

THE PHYSICAL PAIR

We will begin by considering the pair, physically alive and physically dead. It is plain that physically alive is the beginning state. When a person is physically alive, that person is completely alive, but at some point in time, the person stops being physically alive and immediately becomes physically dead. At the person’s death they completely change states and move from 100% physically alive to 100% physically dead. Once the person has changed states and has reached the “destination state,” “dead” becomes the person’s permanent state. That is, the person will not move from physically dead to physically alive.

REVIEW. I have gone through this process slowly and deliberately to show that:

  • it is possible (and in this case, it is inevitable) to change states and to move from alive to dead,
  • the movement from one state to another is always in the same direction, namely, a movement from alive to dead, and
  • the destination state of “dead” becomes the permanent state for that person. From that point on, the person is always physically dead.

THE SPIRITUAL PAIR

Having examined this movement in the absolute pair of physically alive and physically dead, we will now do a similar examination in the absolute pair of spiritually righteous and spiritually unrighteous. As we have already seen from the plain teaching of the Bible, being spiritually unrighteous is every person’s beginning state (Romans 3:10-18, 23). When a person is spiritually unrighteous, that person is completely unrighteous, and there is no righteousness in him. But because of the gospel, because God sent Jesus to die on the cross so that those who are unrighteous can believe on Jesus for salvation, it is possible for the person by faith to move from the state of absolutely unrighteous to the state of absolutely righteous. The gospel also teaches that once you have moved from spiritually unrighteous to spiritually righteous, “righteous” has become your eternal state. This is because when you place your faith in Jesus, God declares you, the unrighteous, to be righteous in His sight, and God’s declaration of your righteousness is an eternal declaration. The one whom God has declared to be spiritually righteous can never be spiritually unrighteous again.

REVIEW. Once again, I have gone through this process very deliberately to show that:

  • it is possible, through the gospel of Christ, to change states and to move from unrighteous to righteous
  • the movement from one state to another is always in the same direction, namely, from spiritually unrighteous to spiritually righteous, and
  • the destination state of “righteous” becomes the eternal state for that person. From that point on, the person is eternally declared righteous.

As we have considered this movement between absolute states, hopefully it has become clear why the gospel of Jesus Christ is good news for condemned sinners. Through the gospel, the one who is fully spiritually unrighteous in God’s sight and condemned by their sin is not hopelessly doomed to hell, although that is what they deserve. All other means of rescue fail utterly, but for the one who will repent of their sin and confess Jesus Christ as Lord, their faith is credited to them as righteousness. By trusting Christ as Lord and Savior, God declares that person as being righteous, and righteous they remain eternally.

SDG rmb 5/22/2022 #534

1 Peter 2:9 (Part 1) – The believer’s new identity

INTRODUCTION. The first letter of Peter provides a sound foundation for the newly converted disciple of Jesus Christ to begin their journey with their Savior, and the heart of their conversion is captured powerfully in 1 Peter 2:9-10. Here Peter declares the disciple’s new identity, their new purpose, and their new people. This post is about the disciple’s new identity.

9 But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; 10 for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy. – 1 Peter 2:9-10

Our study text above begins by Peter telling us about our new identity, and the apostle gives us four characteristics that are now true of us that were not true of us before. But the presence of a new identity requires the existence of an old identity. And this is the essence of the gospel of Jesus Christ, that “the old man” can and must die and “the new man” must rise to take his place. Only the gospel of Jesus Christ has the power to convert a human soul, to “rescue us from the domain of darkness and transfer us into the kingdom of Christ” (Col. 1:13). Only by bowing the knee to Jesus and trusting Him alone for my salvation can I receive my new identity.

But before we explore the four characteristics of our new identity in Christ, we need to look at the old identity we had without Christ.

THE OLD IDENTITY OF “SINNER”

Formerly, unrepentant sin was the dominant and defining characteristic of our life. It may seem strange for me to say that, because, for the sinner, sin is just not that big a deal, and for someone to say that “sin is the defining characteristic of your life” seems like hyperbole. But keep in mind that we are now seeing the issue of our sin from God’s point of view. From God’s point of view, unrepentant sin defines a person’s life. From God’s point of view, unrepentant sin results in condemnation and judgment. So, sin is big deal to God. Having unrepentant, unforgiven sin gives us the identity of “sinner.”

So, formerly, with our old identity as “sinner,” our sin established a separation between us and God, the Holy One (Isaiah 59:2). On our part, we sinned with delight and we sinned without remorse (Romans 1:28-32; 6:20-21; Ephesians 4:17-19; 1 Peter 4:3; etc.). We sinned without regard to consequences and without regard to “the wrath of God revealed from heaven against our ungodliness and our unrighteousness” (Romans 1:18). Regardless of the degree of our sin, whether small or great, we were defiant rebels who willfully remained ignorant of our sin. We were happily oblivious to the fact that we were “storing up wrath for ourselves on the day of wrath and revelation of the righteous judgment of God” (Romans 2:5).

Then came the day when those who were happy in their sin heard the gospel. An ambassador for Christ proclaimed to them that God is holy and that they were sinners and that God’s wrath abided on them (John 3:36) because of their sin. But Christ, the Son of God, had exchanged heaven’s glory for the agony of the cross so that anyone who believes in Him would not perish, but would have eternal life (John 3:16). They had believed that message and embraced that Christ and had passed from death to life (John 5:24).

THE DISCIPLE OF CHRIST IS “SINNER” NO LONGER

Recall that, before we had repented and trusted in Christ as our Lord and Savior, we had our old identity of “sinner.” But now in Christ, believers are sinners no longer. This is the amazing reality of our new life in Christ. While it is true that we continue to sin, we are no longer “sinners.” Even though we will not be free from all sin until we die, when we finally shed the flesh that indwells this mortal body, our old identity as “sinner” is no more. God now relates to us as saints who are wrapped in Christ’s robe of righteousness (Isaiah 61:10). Our sins, which were as scarlet and which were on proud display for all to see, have been made whiter than snow (Isaiah 1:18).

The Bible does not refer to believers as sinners because heaven no longer sees our sins. All our sins – past, present, and future – have been nailed to Christ’s cross (Col. 2:14) and are, therefore, no longer a barrier between the believer and the living God. All the believer’s sins, whether flagrant or mild, whether intentional or unintentional, whether acknowledged or unknown, are as far from the believer as east is from west (Psalm 103:12). Because of the cross of Jesus Christ, the Lord has cast all my sins behind His back (Isaiah 38:17), yes, He has cast all my sins into the depths of the sea (Micah 7:19). “What can wash away my sin? Nothing but the blood of Jesus.” Those whom the Lord has declared as righteous can no longer be “sinners.”

NEW IDENTITY

So, if we are no longer sinners and our old identity has been buried with Christ, who are we now? Who have we become? That will be the subject of the next post on 1 Peter 2:9 as we look at the four characteristics of the disciples of Jesus.

SDG                 rmb                 4/27/2022                   #522

Psalm 116:4 – I called upon the name of the LORD (Part 4)

INTRODUCTION. My fourth and final post on Psalm 116:1-4. These four verses of this psalm tell why every believer prays and how every believer was rescued. (see previous Post #518, 4/19/2022)

4 Then I called upon the name of the LORD:
“O LORD, I beseech You, save my life!” – Psalm 116:4

Psalm 116 is an outpouring of thanks to the LORD for His amazing grace extended toward the psalmist. The LORD has taken all the initiative in rescuing this helpless sinner from his sin and from the cords of death and has dealt bountifully with him and has placed in his hand the cup of salvation. The psalm, then, is thanksgiving for the goodness of the LORD. In this post we will be meditating on the fourth verse. .

116:4 CALL UPON THE LORD – “SAVE MY LIFE!”

When we had last seen the psalmist at the end of Psalm 116:3, he was in a desperate place. Having been convicted of his sin and having realized the wrath of God that was directed upon him because of his transgressions, the writer felt the awful weight of condemnation. His sin must be punished and so, he appeared doomed. Who but himself could pay the penalty?

THEN . . . MERCY!

“Then . . .” (116:4) It is such a simple word, but in the right context, it can have life-changing significance. “Then . . .”

“Then I thought to myself that the Holy One of Israel may also be merciful to me, the sinner (Luke 18:13). Then I dared to think that perhaps ‘the Lord GOD takes no pleasure in the death of the wicked, but rather that the wicked turn from his way and live’ (Ezekiel 33:11). Then I imagined that it could be that ‘while I was still helpless, Christ died for the ungodly’ (Romans 5:6). In the depths of my sin, I had looked within, but there was no salvation in me. I had looked to the Law to see if I could obtain forgiveness there, but the Law could only condemn and show me my sin. The Law’s sacrifices could not remove my sin. ‘Does the LORD take delight in thousands of rams, in ten thousand rivers of oil?’ (Micah 6:7). Ah, but then I turned to the LORD for His mercy. ‘I confessed my transgressions to the LORD, and You forgave the guilt of my sin’ (Psalm 32:5). Could it be that simple? Could it be that ‘If I confessed my sins, He is faithful and righteous to forgive my sins and cleanse me from all unrighteousness’ (1 John 1:9)? Then I remembered that ‘whoever will call on the name of the Lord will be saved’ (Romans 10:13). And so, what would be the only reasonable thing to do?”

To call upon the LORD!

4 Then I called upon the name of the LORD:
“O LORD, I beseech You, save my life!” – Psalm 116:4

THE CRY OF INITIAL FAITH

When I had no reason to receive mercy and deliverance, when I had lost all hope, then I called upon the name of the LORD. Out of the depths I have cried to the LORD (Psalm 130:1). I cried aloud with my voice to the LORD (Psalm 142:1). “In my distress I called upon the LORD and cried to my God for help” (Psalm 18:6). In an outburst of initial faith and with a cry to the One whom I cannot see but whom I suddenly trust and believe for my salvation, “Then I called upon the name of the LORD” (Psalm 116:4). Hopelessness is vanquished by faith, and I am compelled to call upon the name of the LORD.

And what do I cry out to Him? “O LORD, I beseech you, save my life!” Lord, rescue me from sin and death and bring me into Your kingdom! Save my life from death and Sheol!

By faith, Bartimaeus asked Jesus for the impossible, to receive his sight (Mark 10:51). By faith, the leper asked Jesus to make him clean (Matthew 8:2). By faith, Jairus begged Jesus to save his daughter from death (Mark 5:23). And Jesus responded to their faith and granted their requests.

In the same way, the sinner comes to Jesus in repentance and faith, requesting the impossible: “Save my life!” And Jesus assures us that “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out” (John 6:37). “Whoever will call upon the name of the Lord will be saved” (Romans 10:13). And we know from the rest of this psalm that the Lord is faithful to fulfill His promises.

7 Return to your rest, O my soul,
For the Lord has dealt bountifully with you.
8 For You have rescued my soul from death. – Psalm 116: 7-8

SUMMARY OF THE STUDY OF PSALM 116:1-4

In this brief study of Psalm 116:1-4 we have seen there are sound reasons to pray to the Lord. To those who know Him, the Lord has inclined His ear to hear their calls for help. And to those who do not know Him, the Lord has promised to hear them when they beseech Him in faith and ask Him to save their life.

SDG                 rmb                 4/20/2022                   #519