Copied from "My Daily Bread" from JULY 7, 2007 (See Here)
"Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for [it is] nigh at hand; A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, [even] to the years of many generations." (Joel 2:1,2)
Alarms are of such value to us today.
We have alarm clocks, fire alarms, burglar alarms, and all kinds of high tech alarm systems, all designed to either "wake up" one from sleep or to "detect" dangers. They are designed to "give warning," so that one might thereby be "alerted" and escape threatening dangers. "Sirens" are also a kind of "alarm," used to alert of tornadoes, hurricanes, floods, and other perils.
Alarms are meant to save and preserve life, to aid in preparation against possible loss. Thankfully Lord God has his ways to alarm and alert people! Lord God has given instruments of alarm, men who "sound" the alarm, who metaphorically "blow the trumpet" and are"sirens" for the truth, all in order to give "alert" and to alarm the unconverted and the spiritually and morally careless.
We ought to know when we should become "alarmed" and when we ought not to become alarmed. We are often alarmed when we have no reason to be. On the other hand, we are also often not alarmed when we ought to be alarmed.
It is a balancing act! This trying to "sound an alarm" about real dangers without appearing to be "Chicken Little" or guilty of "crying wolf," or of being an "alarmist." But, there are indeed serious and real dangers about which all surely need to be urgently and regularly warned.
Sin, evil, guilt, death, pain, sorrow, Satan and evil spirits, and the coming judgment of God, are things that ought to alarm all. These things ought, in themselves, to "alert" all of the seriousness of these pressing "dangers" and to heed the "warnings" and "alarms" given of the Lord.
"By them (God's oracles) is your servant warned; in keeping them there is great reward." (Psalm 19: 11 NIV)
The Scriptures are filled with warnings!
If we took all these scriptures and put them together, we would be saying to sinners, to ourselves, in our modern vernacular, -- Watch out! Be careful! Warning! Danger! Look out! Beware! Caution! Attention! Be on the alert! Keep your wits about you! Be circumspect!
The intent of all these imperatives is to spur us to become more "alert," more "on guard," more "careful." They can scarcely be uttered or written without the exclamation mark (!), for urgency is integral to such warnings. Sinners also are in a desperate "emergency" situation, and to delay heeding God's warnings increase one's odds of being destroyed.
"From the time I brought your forefathers up from Egypt until today, I warned them again and again, saying, "Obey me."" (Jeremiah 11: 7 NIV)
Obviously the thing warned against is "disobedience" and "rebellion"against the Lord.
We need to always be telling ourselves to "be careful"; And, not simply careful about driving our cars or doing some physically dangerous work. Rather, it ought to be a constant warning echoed in our spiritual ears about dangers to our souls as well.
Notice how Lord God is the one who is giving warning. He is personally involved in the work. He has been faithful in giving out his warnings.
"In every case that comes before you from your fellow countrymen who live in the cities—whether bloodshed or other concerns of the law, commands, decrees or ordinances—you are to warn them not to sin against the LORD; otherwise his wrath will come on you and your brothers. Do this, and you will not sin." (II Chronicles 19: 10 NIV)
God "warns" by various means. His word is the chief means. Those who preach and teach God's word and relate the warnings of God to others, are those who God uses to that end. All good leaders are they who have foresight of perils and who are able to give good warning."
Ministers of the word of the Lord are they who warn sinners about "sinning against the Lord."
"Son of man, I have made you a watchman for the house of Israel; so hear the word I speak and give them warning from me. When I say to a wicked man, 'You will surely die,' and you do not warn him or speak out to dissuade him from his evil ways in order to save his life, that wicked man will die for his sin, and I will hold you accountable for his blood. But if you do warn the wicked man and he does not turn from his wickedness or from his evil ways, he will die for his sin; but you will have saved yourself. "Again, when a righteous man turns from his righteousness and does evil, and I put a stumbling block before him, he will die. Since you did not warn him, he will die for his sin. The righteous things he did will not be remembered, and I will hold you accountable for his blood. But if you do warn the righteous man not to sin and he does not sin, he will surely live because he took warning, and you will have saved yourself." (Ezekiel 3: 17-21 NIV -See also 33: 5-9)
It is a sin to not give warning. God is bolder through Ezekiel about this matter. Those who fail to warn others of the dangers they see are accountable to the Lord for their failure and manifest their own unbelief, and of their doubt about the seriousness and reality of the dangers.
"You warned them to return to your law, but they became arrogant and disobeyed your commands. They sinned against your ordinances, by which a man will live if he obeys them. Stubbornly they turned their backs on you, became stiff-necked and refused to listen...Our kings, our leaders, our priests and our fathers did not follow your law; they did not pay attention to your commands or the warnings you gave them." (Nehemiah 9: 29, 34 NIV)
It is easy to go to sleep in this regard, to become careless, to get a false sense of safety and security, and fail therefore to "take warning" when it is given. We ought to be in the warning business, especially as the people of God. We both receive and give warning.
"I warned you when you felt secure, but you said, 'I will not listen!' This has been your way from your youth; you have not obeyed me."(Jeremiah 22: 21 NIV)
How many warnings have parents given to their children! Is God not a"father"? Has he not warned all since the world began? Did he not warn the antediluvians through the preaching of Noah, God's "watchman"? Those wicked sinners were all warned at a time when they had a "false sense of security" and "felt secure," when they were all crying "peace, peace, when there is no peace." God also warned the inhabitants of Sodom also at a time when she "felt secure." (See Ezekiel 16: 16) Again, notice how God is a faithful watchman who has never failed to give warning to sinners.
"To whom can I speak and give warning? Who will listen to me? Their ears are closed so they cannot hear. The word of the LORD is offensive to them; they find no pleasure in it." (Jeremiah 6: 10 NIV)
How many have died or been severely harmed by "not listening" to the words of warning! What makes people so careless? Why do some people "live dangerously"? Especially in spiritual and moral matters? Why do they "live on the edge" of danger? Part of the answer is given in the words above. They are deaf! They have "closed their ears"! They are like a man who sets his alarm clock to wake up but muffles his ears before he goes to bed! The reason also lies in the fact that they despise and disbelieve the watchman, and reject his words, and "find no pleasure in the word of the Lord."
"So then, let us not be like others, who are asleep, but let us be alert and self-controlled." (I Thessalonians 5: 6 NIV)
"Let us be alert"! Let us take heed to the "alarms" sounded by the Lord through his word. Let us not hinder our ability to hear the warnings, for then they will do no good. The alarm of God is now sounding and it is not time to sleep or to be careless, but a time to wake up and be prepared. Notice how the apostle connects being "alert," warned, or "alarmed," with "self-control" or "continence."
"Be sober, be vigilant, for your adversary the devil, as a roaring lion, walks about, seeking whom he may devour." (I Peter 5:8 KJV)
Certainly the words "be careful" apply to anyone who is in a jungle with lions all around, all hungry and looking for food! Christians, like men in the midst of perils, have all their energies engaged in "watching" and in "preparation" for possible harms and dangers. In this world, they are like soldiers in war and who are constantly "on alert."
"So be on your guard! Remember that for three years I never stopped warning each of you night and day with tears." (Acts 20: 31 NIV)
Paul was, like Ezekiel, like Christ, yea, like God himself, a faithful herald of warnings, a faithful watchman upon the wall, one who did not fail to give warning upon every occasion to every soul. It is done earnestly and fervently, with pleading, with urgency, with strong cries and yells for the careless to wake up to the impending dangers about them.
Paul wrote to the Corinthians:
"See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm (alertness), what longing, what concern, what readiness to see justice done. At every point you have proved yourselves to be innocent in this matter." (II Cor.7:11 NIV)
There are lots of areas in our Christian lives where we need to be constantly warned and thanks be to God for those faithful watchmen who give out their fervent warnings, yea, even blowing loudly upon the trumpet of truth, of scripture. We need to learn to be "alert, "like men in war, who are expecting imminent attack, and who are appropriately "on alert."
"In my alarm I said, "I am cut off from your sight!" Yet you heard my cry for mercy when I called to you for help." (Psalm 31: 22 NIV)
Even the Lord's people, who trust in the Lord and believe his word, have their times when they become alarmed due to lack of faith and understanding of their alarming situations. They need to be told that they have little or no cause for alarm.
"You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come."(Matthew 24: 6 NIV)
"Be on guard! Be alert! You do not know when that time will come." (Mark 13: 33 NIV)
See how Jesus sought to remove all causes for alarm in the hearts of his people! How he exhorted and encouraged them, assuring them that with them it would "all be well," as it is promised to be for the"righteous."
"As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed. "Don't be alarmed," he said. "You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him." (Mark 16: 5, 6 NIV)
He is risen! He is victorious over death and its awful curse! No more reason to be alarmed about death and judgment! Jesus assures the believer and tells him that he has no reason to be alarmed. Others do, they however, do not.
"And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints." (Ephesians 6: 18 NIV)
"Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers, not to become easilyunsettled or alarmed by some prophecy, report or letter supposed to have come from us, saying that the day of the Lord has already come." (II Thessalonians 2: 1, 2 NIV)
More exhortations against the believer becoming alarmed!
We have been forewarned and alerted to the coming judgment. Are you ready to stand before the awesome God of Scripture? Have you fled for refuge in Jesus? He is the Rock of Ages, the cleft in which you may hide and be safe. Will you come to him today and be safe?
Jul 2, 2016
Jun 30, 2016
Spilsbury, Knollys, Keach on Ordo Salutis
Hanserd Knollys (1599-1691) wrote:
"Thus being by the Spirit and Faith united with Christ, we are made a new creature, or creation, have a new heart, and walk in newnesse of life."
Clearly Knollys did not put faith after regeneration. Union with Christ, by faith, preceded all other blessings of salvation.
He also wrote:
"Our union by Faith, the Pardon of sin, our Reconciliation with God, the sanctification of our hearts and lives, our peace of conscience, and the Salvation of our Souls, are the Benefits of our Redemption by Christ, I Cor. 1: 30. These are as a Cluster of Camphire, full of divine virture, and spiritual sweetness unto believers, when they can apply these benefits unto themselves by Faith." (Song of Solomon) (SEE HERE)
John Spilsbury (1593-1668) was also, like Knollys, a major leader of the English Particular Baptists and signer of the first London Baptist Confession of Faith. He wrote:
"I believe that God of his grace, in his own time, effectually calls such as shall be saved to the knowledge of the truth, who is said, of his own will to beget us by the word of truth: in which work of grace, nature is as passive, as a child in the parents begetting of it; and so God by His Spirit works faith in the hearts of all such to believe in Christ, and his righteousness, only for justification. And thus they are made righteous before God in Christ, and so conformable to the will of God the Father through the Son; and also made holy through the work of regeneration, and the holy Spirit of grace dwelling in them; yet all such have still, as long as they live here in the flesh, remaining in them, an old man, that original corruption, the flesh that wars against the spirit, which hinders them in their obedience both to God and to man, and many times draws them to that which is evil, and contrary to their intentions; yet all of them shall through Christ overcome, and safely be brought to glory at last." (emphasis mine) (SEE HERE)
Wrote Benjamin Keach (1640-1704):
"1. Gospel grace is glorious, because, when received in truth, it delivers the soul from bondage, it breaks the bonds. For the soul is not set at liberty by the mere shedding of Christ's blood, without the application of it by the Spirit or infusion of grace into the heart.
2. The Gospel through the grace of it when received in truth, opens blind eyes, it makes them see, that never saw, in a spiritual sense, before; it opens their eyes that were born blind; how blind was Saul till the Gospel grace shone upon him, or rather in him?
3. The Gospel through the grace of it, when received in truth, raises the dead soul to life. It is hereby we come to be quickened, the flesh profiteth nothing, it is the Spirit that quickeneth; that is, the human nature without the divine cannot accomplish salvation for us; nor shall any soul receive any saving benefit by the flesh, or death of Christ, unless he be quickened by the Spirit.
4. The Gospel in the grace of it, when received in truth, casts out that cursed enmity that is in the heart against God, and thereby reconciles the sinner to the blessed Majesty of heaven.
5. The grace of the Gospel works regeneration, makes the sinner another man, a new man. It forms the new creature in the soul.
The Gospel is glorious in respect of the tenders and offers made therein to the sons of men." (SEE HERE)
Thus, Garrett's ordo salutis is the same as these great old Baptists.
"Thus being by the Spirit and Faith united with Christ, we are made a new creature, or creation, have a new heart, and walk in newnesse of life."
Clearly Knollys did not put faith after regeneration. Union with Christ, by faith, preceded all other blessings of salvation.
He also wrote:
"Our union by Faith, the Pardon of sin, our Reconciliation with God, the sanctification of our hearts and lives, our peace of conscience, and the Salvation of our Souls, are the Benefits of our Redemption by Christ, I Cor. 1: 30. These are as a Cluster of Camphire, full of divine virture, and spiritual sweetness unto believers, when they can apply these benefits unto themselves by Faith." (Song of Solomon) (SEE HERE)
John Spilsbury (1593-1668) was also, like Knollys, a major leader of the English Particular Baptists and signer of the first London Baptist Confession of Faith. He wrote:
"I believe that God of his grace, in his own time, effectually calls such as shall be saved to the knowledge of the truth, who is said, of his own will to beget us by the word of truth: in which work of grace, nature is as passive, as a child in the parents begetting of it; and so God by His Spirit works faith in the hearts of all such to believe in Christ, and his righteousness, only for justification. And thus they are made righteous before God in Christ, and so conformable to the will of God the Father through the Son; and also made holy through the work of regeneration, and the holy Spirit of grace dwelling in them; yet all such have still, as long as they live here in the flesh, remaining in them, an old man, that original corruption, the flesh that wars against the spirit, which hinders them in their obedience both to God and to man, and many times draws them to that which is evil, and contrary to their intentions; yet all of them shall through Christ overcome, and safely be brought to glory at last." (emphasis mine) (SEE HERE)
Wrote Benjamin Keach (1640-1704):
"1. Gospel grace is glorious, because, when received in truth, it delivers the soul from bondage, it breaks the bonds. For the soul is not set at liberty by the mere shedding of Christ's blood, without the application of it by the Spirit or infusion of grace into the heart.
2. The Gospel through the grace of it when received in truth, opens blind eyes, it makes them see, that never saw, in a spiritual sense, before; it opens their eyes that were born blind; how blind was Saul till the Gospel grace shone upon him, or rather in him?
3. The Gospel through the grace of it, when received in truth, raises the dead soul to life. It is hereby we come to be quickened, the flesh profiteth nothing, it is the Spirit that quickeneth; that is, the human nature without the divine cannot accomplish salvation for us; nor shall any soul receive any saving benefit by the flesh, or death of Christ, unless he be quickened by the Spirit.
4. The Gospel in the grace of it, when received in truth, casts out that cursed enmity that is in the heart against God, and thereby reconciles the sinner to the blessed Majesty of heaven.
5. The grace of the Gospel works regeneration, makes the sinner another man, a new man. It forms the new creature in the soul.
The Gospel is glorious in respect of the tenders and offers made therein to the sons of men." (SEE HERE)
Thus, Garrett's ordo salutis is the same as these great old Baptists.
Jun 26, 2016
Coping Mechanisms
WEDNESDAY, OCTOBER 3, 2007
Copied From "My Daily Bread" (SEE HERE)
Coping Mechanisms
Do we preach the gospel by the way we react to trial and adversity?
To be able to rejoice in trials and in loss is truly the most amazing thing in the psychology of the Christian. How he faces trial and loss is truly unique and rare, something that you simply do not see in those who are unreconciled to God. How one faces life's hardships reveals what is on the inside of them, what is their relationship to God, what is the state of their souls.
To do as James exhorts, in the above passage, is absolutely impossible for those who are spiritually impotent. Carnal and sinful man is simply not able to view and react to trial and loss in this manner. It is the common reaction of fallen man to "curse" God when they suffer misfortune. Such is not the habit of the Christian.Rather, he views his trials in the light of the revelation of holy scripture, and by his faith and trust in the Lord, he views his circumstances in a much better and truer light than do those who do not "know the Lord."
Adverse circumstances are viewed by the Christian as "opportunities" for him to demonstrate the Christian message to others. He is, by his calm endurance of trial, by his lack of murmurring and complaining, by his joy in the midst of suffering, able to picture forth the kind of life that Christ gives to those who come to him. By such a spirit in sufferings many a sinner has been won to Christ and his salvation.
Peter spoke of wives living the Christian life, with a "meek and quiet spirit," even with ungodly husbands, and who are able, nevertheless,by their joy and by their reaction to adversity, to demonstrate the power of the Christian life and message, and all this without orally preaching the word. Such are won to Christ and the Christian religion "without the word," that is, without oral teaching, won by the godly example of their wives. What a great lesson for us who are truly Christians! (See I Peter 3: 1-4)
"What time I am afraid, I will trust in thee." (Psalm 56: 3)
That is a "coping mechanism" of the mature Christian. When he faces trial, when he is afraid and anxious about things, he turns to the Lord in faith and trusts in him.
"My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up." (Psalm 5; 3)
When troubles dawn in our lives, do we seek the Lord early in it? Or, do we seek to other "physicians of no value"? (Job 13: 4) Do we see these trials as opportunities for us to glorify Christ?
The great Apostle Paul saw them this way. He suffered from a terrible physical malady, a "messenger of Satan," and he sought the Lord's deliverance from it. The Lord replied to him - "My grace is sufficient for you." Paul then responded to this word by saying -
"Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong. I am become a fool in glorying..." (II Corinthians 12: 9-11)
Here is the "coping mechanism" of the Christian at work in Paul. Rather than reacting to adversity and loss with murmurring and complaint, with cursing to God, he reacts with joy and pleasure,happy to be suffering. Is this crazy? Yes, by the world's estimation, it is. Yet, how many people have been won to Christ by seeing such power and such a spirit in the lives of those who suffer? Paul saw his sufferings as opportunities to magnify and preach the power and grace of the Lord.
"Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. In all this Job sinned not, nor charged God foolishly." (Job 1: 20-22)
Here Job reacts as did Paul. Job's wife wanted him to "curse God and die." That was not his way to cope and react. He rather gave God praise. The world does not understand this.
Friend, how are you coping with life and its trials? Do you curse God? Do you blame him? Do you "charge God foolishly"? Are you not amazed at the way believers react to trial and loss? at their ability to persevere? at their ability to rejoice in suffering? You too can have that kind of faith and spirit.
Mar 22, 2016
Thank you Sonny, Lasserre, and Paul
I write this with tears of joy in my heart over the calls from three elders in the "Primitive Baptist Church" who knew my father well, and who I also know very well, to express their comfort and offer words about their appreciation of dad and his ministry,. They are leaders in the church today and "fathers" to most "old school" Baptists who know them. They are Sonny Pyles, Lasserre Bradley Jr., and Paul Trautner. More to come, the Lord willing. Thanks my brothers! God bless you all.
Comforting Songs Regarding Father's Blessed State
I played the following song "Can't Sit Down" to bring comfort to my sister and her husband, as well as myself, Saturday evening after father's funeral. I believe that dad is walking about heaven this very moment, having the "time of his life."
"Can't Sit Down" (you have to go to the 300 mark on the video to get to this song)
Not only did my sister and her husband enjoy the song, but it gave me the opportunity to speak of the joys of heaven that dad is enjoying. Further, Wade and Julia Mainer look like "old Baptists." lol
For another good song titled "Joy of Heaven", and sung by the old time Chuck Wagon Gang, which also tells of the happiness of Elder Eddie Garrett Sr. at this moment and forever, is soul cheering.
And, finally, this song has always brought me hope and joy titled "Heaven's Joy Awaits".
"Can't Sit Down" (you have to go to the 300 mark on the video to get to this song)
Not only did my sister and her husband enjoy the song, but it gave me the opportunity to speak of the joys of heaven that dad is enjoying. Further, Wade and Julia Mainer look like "old Baptists." lol
For another good song titled "Joy of Heaven", and sung by the old time Chuck Wagon Gang, which also tells of the happiness of Elder Eddie Garrett Sr. at this moment and forever, is soul cheering.
And, finally, this song has always brought me hope and joy titled "Heaven's Joy Awaits".
Mar 20, 2016
Father's Obituary
GARRETT, Elder Eddie K. Age 83, of Middletown, passed away Tuesday, March 15, 2016 at Hospice of Butler and Warren County. He was born February 20, 1933 in Beattyville, KY to Samuel and Moreen (Little) Garrett. He received an honorable discharge from the US Army serving during the Korean War and received a Bronze Star. He was a minister at Thompson Memorial Primitive Baptist Church for 60 years. His devotion and dedication was seen throughout his life for the church and the congregation. He was a credit manager for Ringel's Furniture in Hamilton. He loved and adored his wife, Aileen of 52 years who survives him along with a daughter, Judy (Bob) Jaster of Middletown; sons, Eddie (Barbara) Garrett II of Sarasota, FL, Stephen (Paulett) Garrett of Monroe, NC; sister, Cora K. Garrett of Fairfield Township; special sister-in-law, Janice Back; numerous grandchildren, great-grandchildren and great-great-grandchildren. He is preceded in death by his parents; daughter, Brenda Garrett and a granddaughter, Amy Johnston. Visitation will be held Saturday, March 19, 2016 from 9:00-11:00 am at Baker-Stevens-Parramore Funeral Home. A Funeral Service will follow at 11:00 am at the funeral home with Elder John Davenport officiating. Interment will be at Hickory Flat Cemetery with Middletown Combined Honor Guard. Condolences may be sent to the family at www.bakerstevensparramore.com.
Published in Journal-News on Mar. 17, 2016
See more at: http://www.legacy.com/obituaries/hamilton/obituary.aspx?n=eddie-k-garrett&pid=178080980&fhid=22480#sthash.OQcPfBHJ.dpuf
(Note: Father's grandson, John Davenport, my nephew, ably preached his funeral)
See more at: http://www.legacy.com/obituaries/hamilton/obituary.aspx?n=eddie-k-garrett&pid=178080980&fhid=22480#sthash.OQcPfBHJ.dpuf
(Note: Father's grandson, John Davenport, my nephew, ably preached his funeral)
Mar 15, 2016
God's Faith? (xi)
Before proceeding to the scriptures previously stated as next on our list of passages to study, let us recap what we have thus far advanced.
I began with a thesis relative to Romans 3:3 and the proper interpretation of "the faith of God" (KJV), affirming that by "the faith" was meant the divine revelation, the same thing as "the oracles," and which for old testament believers was contained in "the law and the prophets." For new testament believers there is the addition of the oracles of Christ to "the faith."
I showed how "the faith" was an early common term used by the first Christians and that it was associated in their minds with the divine word or oracles, either those given by Jehovah in the old testament, or by Jesus in the new, but especially is it synonymous with "the gospel."
In affirming this I am not saying that "the faith" was a common term among old testament believers to denote their sacred scriptures and oracles. The old testament terms for that body of revelation was generally "the law," or "the law and the prophets," or "the word of God," or "the oracles of God," etc.
Just like "the gospel" was not a common old testament expression, so neither was "the faith"; And, just because the term "the gospel" was not in common use in old testament times does not mean that "the gospel" did not then exist. Likewise, just because the term "the faith" was not in common use in old testament times does not mean that "the faith" did not then exist.
It is clear that Paul, in speaking of "the faith" in Romans 3:3, has the old testament scriptures primarily in mind. However, Paul and the other new testament authors firmly believed that the words of Christ were additions to "the faith," fresh oracles. Further, their writings show that they accepted their own writings and teachings as inspired, and coming directly from the Lord Jesus Christ, and thus became part of "the faith."
God "spoke" to the people in old testament times "by the prophets," and what he spoke to them, his utterances, words, sayings, or oracles, became "the faith." The various parts of this body of inspired writing were not all given at one time. Thus, "the faith," though beginning with the Torah or Pentateuch, nevertheless increased as God continued to oracle his mind to the prophets. At the time of the coming of Christ "the faith" would have included all the inspired Hebrew Scriptures, or what we call "the old testament."
The Old and The New Oracles
The first Christians believed that "God in these last days has spoken" (oracled, as it were) unto us by his Son" (Heb. 1:1-2), and so "the oracles of the God" and "the faith of the God" now had further additions. As the old testament oracles came from God through Moses and the other prophets, so the new testament oracles now had come through Christ and his apostles. Further, even in the strictest sense of the word "oracle," who can doubt that the words coming from God out of heaven at the baptism of Christ are not a new oracle? That oracle said "this is my beloved Son in whom I am well pleased." And, on the Mount of Transfiguration that same voice said "you hear him."
As we will see, when Paul refers or alludes to these new oracles, he often uses a form of the word "rhema," meaning "utterance." These sayings or utterances of Christ are esteemed by Christians as being as much "the oracles of God" as those of Moses and the prophets.
The Greek word translated "oracle" in the KJV is logion, a diminutive of logos. Vine's Expository Dictionary of New Testament Words defines logion as "a divine response or utterance, an oracle."
Let us look at the few passages where "oracles" is used and see if we can discern the meaning in those places.
"This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:" (Acts 7:38)
Stephen is here alluding to Exodus 19:3 where the Lord called to Moses from the mountain, saying, "Thus you shall say to the house of Jacob, and tell the children of Israel."
In this passage "the oracles" are clearly the words that God first gave to Moses on mount Sinai and would equal what is called the Torah or Pentateuch (especially the ten commandments). These first oracles did not include the later writings of the prophets, or later utterances of Jehovah. Also, in actuality, the first oracles were "uttered" in the Garden of Eden.
The words God spoke to Adam and Eve were oracles or utterances of God the Creator. The words spoken to the serpent are also to be esteemed as "oracles" and contain the first gospel message called the protoevangelium (Genesis 3: 15-16). Further, not only did LORD God "utter" or "say" things to Moses with his "voice," but he spoke to the entire congregation of Israel out of the burning mountain. The words the people heard were "oracles." Consider also that the entire Book of Leviticus is nothing but the dictated utterances of God (and yet it is one of the least read, ironically).
"For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat." (Heb. 5:12)
Again, in this passage, it seems clear that "the oracles" is another reference to the complete word of God or to the entire old testament revelation. Further, if we substitute "the faith" in the above verse instead of "the oracles" we have "the first principles of the faith of God." Also, the definite article is before "God" in the Greek text of the verse so that it is literally "the first principles of the oracles of the God." This is one of those concatenative genitives, or a genitive chain of two links (actually three, but for our purposes, we consider the last two -τα στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ).
John Gill, in his commentary, wrote: "by the oracles of God are meant the Scriptures, not the law of Moses only, but all the writings of the Old Testament, which were given by the respiration of God, and are authoritative and infallible."
"If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen." (I Peter 4:11)
Again, the entire old testament revelation is here alluded to, with however the addition of new testament oracles.
Finally, we have "the oracles of the God" (Rom. 3: 2) in the context of our primary verse under study. Again, who can doubt that this verse in the context of our study of Romans 3:3 shows that "the oracles" denotes the entire old testament revelation, with the inclusion of the words of Christ?
The fact that this "faith" (of Rom. 3:3) is "of God" does not negate the fact that "the faith" denotes the divine revelation, but simply states something about "the faith." Certainly "of God" does not mean something that is subjective with God, or an object of God's own trust and belief. Further, I showed how "the faith of the God" is equated in Romans and Paul's other epistles with these expressions:
The oracles of the God
The faith of the God
The gospel of the God
Announcing the good news--the faith
The faith of the gospel or faith that is the gospel
The word of the God
The doctrine of the God
It was shown that it is a generally acknowledged fact, recognized by many new testament Greek linguists, that the question of whether "faith" in a given passage refers to subjective faith or objective faith often becomes one of interpretation, and that based upon study of context and other factors.
Some translators and interpreters affirm that about one half of the instances of "faith" in the new testament refer not to subjective faith, but to objective faith, to the thing believed. I stated that this is true, and probably that more than half, and perhaps nearly all, of the uses of "faith" with the definite article refer to what it is that is believed by Christians, which is the Bible, the doctrine, the word, the gospel, etc.
In affirming this, it is not denied that faith in Christ and the gospel is a requirement for salvation. Many passages teach that clearly. What is affirmed is that too many passages that have been traditionally taught as referring to personal subjective "faith" are really talking about "the faith," or the gospel.
Further, it seems quite natural to expect that "the faith" would be given such a prominent place in the apostle's writing about "faith" seeing that he affirms that it is "the faith" (oracles, word, or gospel) that produces "belief" or "trust" in that divine communication. This, as we will see, is what he affirms in Romans chapter ten.
I also affirmed that those Bible translators who translate Romans 3: 3 as "the faithfulness of God" do so completely without foundation. I affirmed that such was an arbitrary interpretation and that it gave an unusual and uncommon definition to the word "pistis" or "the faith."
Of course, my main thesis involved a denial that "the faith of God" was subjective, denoting faith that God himself possesses. We showed how this idea was incompatible with the nature and perfections of God, who can no more believe and trust than he can hope and fear. In future postings, when we examine those passages that speak of "the faith of Christ," we will again discuss whether Christ, in either his divine or human nature, exercised faith.
In this posting and the next we will be looking at other expressions where "the faith" is mentioned, some with the genitive noun and others in association with other words such as "the word of the faith" (Romans 10: 8), "impotent in the faith" (Romans 14:1), "the same spirit of the faith" (II Corinthians 4: 13), and "before the faith came" (Galatians 3:23).
The Word of the Faith
το ρημα της πιστεως — to rēma tēs pisteōs
"But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what does it say? The word is near you, even in your mouth, and in your heart: that is, the word of the faith, which we preach." (Rom. 10:6-8)
The phrase το ρημα της πιστεως occurs only here. In the expression "the word of the faith" there are several important considerations to be made at the outset.
First, though most English translations put the definite article "the" before "word," as does the KJV above (twice), yet few, like the KJV, put the definite article before "faith." But, why put the definite article (which is present in the Greek) before "word" but not do so before the word "faith" (seeing that it has the definite article preceding it in the Greek text)? Is this decision by translators justified? Or, is it an error in interpretation and showing bias?
It seems clear that the first mention of "faith" in the above citation is a reference to the subjective faith of believers. This is because, 1) the definite article is missing, "faith" being an anarthrous noun, and 2) the preceding verses speak of "everyone who is believing." (vs. 4) Further, Paul defines "everyone who is believing," that is, "the believer."
Defining "Believer"
"Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth." (10:1-4 KJV)
By apostolic definition, per the immediate context of Romans chapter ten, a "believer" is one who has:
1. Been brought to believe that righteousness and justification before God cannot come by the law or be based upon one's conformity or obedience to it, or by law keeping, or works of law, and
2. Been brought to believe that the law can only condemn and can never justify, and
3. Been brought to believe that all who seek to be justified by the law will by the law be judged guilty, and
4. Been brought to believe that only the righteousness and obedience of the Christ, and his keeping of the law, is the only righteousness that is accepted by God, and
5. Been brought to believe that this righteousness is credited to the believer of Jesus, that is, that the righteousness of Christ is imputed by the means of faith in Christ's person and work, and
6. Been brought to believe that those who seek justification by the law and by moral fitness have "not submitted themselves to the righteousness of God," and are "ignorant" of it.
7. Been brought to believe in essence, or in a word, that "Christ is the end of the law for righteousness to everyone who is believing" and who is not "going about trying to establish his own righteousness" via keeping law, and who therefore are:
a) not ignorant of the truth of salvation, but wise unto salvation, and
b) have a zeal for God according to knowledge
c) saved
In this context, and in all the new testament, a "believer" is a "Christian." He has heard "the faith," the revelation given of God through Christ, especially the gospel, and he has placed his faith, trust, or confidence in it. Likewise, he has by this act of faith "received Christ Jesus the Lord" (Col, 2:6), and thus his salvation, righteousness, etc. He, by union with Christ, has been declared by God to be free from the condemnation of the law and fully justified.
Law Language vs. Faith Language
In the context of these apostolic words there is contrast and comparison. First, there is the comparison between the language of legal righteousness, or "the righteousness of the law," versus the language of faith righteousness, or "the righteousness of faith." This comparison or contrast may also be said to be between unbelief and belief, or between the believer and the unbeliever.
When Moses speaks the law speaks. When the law speaks, Moses speaks. When Moses speaks, God speaks. The language spoken was legal and contractual, involving covenants and promises, with benefits and rewards. Further, all commentators realize that Paul in this context "personifies" the concept of "righteousness." By this method, righteousness and the law, and faith, and unbelief, may all be said to "speak."
Personification of "righteousness"
In the context that we are studying, "righteousness" is personified, both that which is "of the law" and that which is "of faith." As such, both are said to speak, to have a language that is peculiar to it. Both have their peculiar jargon, and spiritual linguists (believers) are able thereby to discern the dialect of each and thus the character and kind of each.
"Personification of an Abstract Noun" is commonly defined in grammar and literary books as "treating the idea, or concept as if it were a person - making an abstract force or power more real." It is "giving human qualities to an abstract idea." John Bunyan's Pilgrim's Progress is a good example of this method of writing and reasoning. Paul personifies not only the abstract noun "righteousness," in this epistle, but others such as "sin," "death," etc.
Faith righteousness is known by the type of questions it does not ask, by the way it does not talk, as well as by the way it does ask or talk. We can say "a man of faith (or Christian) does not talk like that," or "does not say such things."
A person's words reveal things about the person speaking. Principally they often reveal nativity and nationality. Within that context, they reveal thoughts and ideas, and thoughts and ideas reveal inner character, or what is called in Scripture "the heart" (Greek cardia). Jesus said "out of the abundance of the heart the mouth speaketh." (Matt. 12:34) Doubtless this idea is present in the mind of the apostle as he reasons with his audience in the beginning of Romans chapter ten. On the night of Christ's betrayal, one person on the scene "said to Peter, surely thou also art one of them, for thy speech (accent) betrayeth thee (gives you away)." (Matt. 26:73) On this verse Dr. Gill commented (emphasis mine):
not his spiritual speech, for he had not been speaking in the language of a disciple of Christ, like one that had been with Jesus; nor his swearing neither, for this rather showed him to be one of them; but his country language, the brogue of his speech, the Galilean dialect which he spoke:
"The righteousness of faith" is known by its fruit, and its language is fruit. The same can be said of "the righteousness of law." "Faith righteousness" is contrasted with "legal righteousness" and each is known by its language. As Dr. Gill indicates, the language of the Christian, or the "believer," is different from the language of all other non Christian faiths. The language is different because the creed is different.
In the expression "the righteousness of faith" the emphasis is on "faith," for it is the word that differentiates that "righteousness" which is pleasing and acceptable to God, from that which is merely "legal" and which is the result of one's own making, based upon obedience to law.
Faith righteousness does not speak a certain way, or ask certain questions for at least two good reasons. First, it does not ask certain questions because it already knows the answer, and doubts not. Second, it does not ask for a divine revelation, or word from God, because it recognizes that such exists already, and is, in fact, in the heart and mouth of all who have heard this word of God.
It is a religious question that asks "who shall ascend into heaven?" And, "who will descend into hell?" They are the well known questions that have been asked by seekers of absolute religious truth since the beginning of the world. Both questions have one thing in common; they both deal with the idea of one who has personal experience in the realm of spirits, whether they be in the heaven or in the abyss, and who can therefore give a sure word about those places, and about the deity or deities, and the destinies of men.
The Christian does not ask who has such authority to speak about such matters because he believes that this "sure word of God" that men have universally sought, has been in fact given to us by Christ, who has both come down from, and ascended back to heaven, and thus has authority to speak and give to men what they are seeking, and he answers the question "who shall ascend into the heaven?" Further, the Christian does not ask "who shall descend into the deep" because he knows that Christ did in fact descend into Hades, into the deep, and came forth, and spoke to men afterward.
In the next posting we will continue with our analysis of the context of Romans chapter ten and the expression "the word of the faith," and also to study the verses previously announced as next to be examined and properly interpreted.
(ps. with my father near death, I will not be able to continue this study for awhile. Thanks for all the prayers offered)
I began with a thesis relative to Romans 3:3 and the proper interpretation of "the faith of God" (KJV), affirming that by "the faith" was meant the divine revelation, the same thing as "the oracles," and which for old testament believers was contained in "the law and the prophets." For new testament believers there is the addition of the oracles of Christ to "the faith."
I showed how "the faith" was an early common term used by the first Christians and that it was associated in their minds with the divine word or oracles, either those given by Jehovah in the old testament, or by Jesus in the new, but especially is it synonymous with "the gospel."
In affirming this I am not saying that "the faith" was a common term among old testament believers to denote their sacred scriptures and oracles. The old testament terms for that body of revelation was generally "the law," or "the law and the prophets," or "the word of God," or "the oracles of God," etc.
Just like "the gospel" was not a common old testament expression, so neither was "the faith"; And, just because the term "the gospel" was not in common use in old testament times does not mean that "the gospel" did not then exist. Likewise, just because the term "the faith" was not in common use in old testament times does not mean that "the faith" did not then exist.
It is clear that Paul, in speaking of "the faith" in Romans 3:3, has the old testament scriptures primarily in mind. However, Paul and the other new testament authors firmly believed that the words of Christ were additions to "the faith," fresh oracles. Further, their writings show that they accepted their own writings and teachings as inspired, and coming directly from the Lord Jesus Christ, and thus became part of "the faith."
God "spoke" to the people in old testament times "by the prophets," and what he spoke to them, his utterances, words, sayings, or oracles, became "the faith." The various parts of this body of inspired writing were not all given at one time. Thus, "the faith," though beginning with the Torah or Pentateuch, nevertheless increased as God continued to oracle his mind to the prophets. At the time of the coming of Christ "the faith" would have included all the inspired Hebrew Scriptures, or what we call "the old testament."
The Old and The New Oracles
The first Christians believed that "God in these last days has spoken" (oracled, as it were) unto us by his Son" (Heb. 1:1-2), and so "the oracles of the God" and "the faith of the God" now had further additions. As the old testament oracles came from God through Moses and the other prophets, so the new testament oracles now had come through Christ and his apostles. Further, even in the strictest sense of the word "oracle," who can doubt that the words coming from God out of heaven at the baptism of Christ are not a new oracle? That oracle said "this is my beloved Son in whom I am well pleased." And, on the Mount of Transfiguration that same voice said "you hear him."
As we will see, when Paul refers or alludes to these new oracles, he often uses a form of the word "rhema," meaning "utterance." These sayings or utterances of Christ are esteemed by Christians as being as much "the oracles of God" as those of Moses and the prophets.
The Greek word translated "oracle" in the KJV is logion, a diminutive of logos. Vine's Expository Dictionary of New Testament Words defines logion as "a divine response or utterance, an oracle."
Let us look at the few passages where "oracles" is used and see if we can discern the meaning in those places.
"This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:" (Acts 7:38)
Stephen is here alluding to Exodus 19:3 where the Lord called to Moses from the mountain, saying, "Thus you shall say to the house of Jacob, and tell the children of Israel."
In this passage "the oracles" are clearly the words that God first gave to Moses on mount Sinai and would equal what is called the Torah or Pentateuch (especially the ten commandments). These first oracles did not include the later writings of the prophets, or later utterances of Jehovah. Also, in actuality, the first oracles were "uttered" in the Garden of Eden.
The words God spoke to Adam and Eve were oracles or utterances of God the Creator. The words spoken to the serpent are also to be esteemed as "oracles" and contain the first gospel message called the protoevangelium (Genesis 3: 15-16). Further, not only did LORD God "utter" or "say" things to Moses with his "voice," but he spoke to the entire congregation of Israel out of the burning mountain. The words the people heard were "oracles." Consider also that the entire Book of Leviticus is nothing but the dictated utterances of God (and yet it is one of the least read, ironically).
"For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat." (Heb. 5:12)
Again, in this passage, it seems clear that "the oracles" is another reference to the complete word of God or to the entire old testament revelation. Further, if we substitute "the faith" in the above verse instead of "the oracles" we have "the first principles of the faith of God." Also, the definite article is before "God" in the Greek text of the verse so that it is literally "the first principles of the oracles of the God." This is one of those concatenative genitives, or a genitive chain of two links (actually three, but for our purposes, we consider the last two -τα στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ).
John Gill, in his commentary, wrote: "by the oracles of God are meant the Scriptures, not the law of Moses only, but all the writings of the Old Testament, which were given by the respiration of God, and are authoritative and infallible."
"If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen." (I Peter 4:11)
Again, the entire old testament revelation is here alluded to, with however the addition of new testament oracles.
Finally, we have "the oracles of the God" (Rom. 3: 2) in the context of our primary verse under study. Again, who can doubt that this verse in the context of our study of Romans 3:3 shows that "the oracles" denotes the entire old testament revelation, with the inclusion of the words of Christ?
The fact that this "faith" (of Rom. 3:3) is "of God" does not negate the fact that "the faith" denotes the divine revelation, but simply states something about "the faith." Certainly "of God" does not mean something that is subjective with God, or an object of God's own trust and belief. Further, I showed how "the faith of the God" is equated in Romans and Paul's other epistles with these expressions:
The oracles of the God
The faith of the God
The gospel of the God
Announcing the good news--the faith
The faith of the gospel or faith that is the gospel
The word of the God
The doctrine of the God
It was shown that it is a generally acknowledged fact, recognized by many new testament Greek linguists, that the question of whether "faith" in a given passage refers to subjective faith or objective faith often becomes one of interpretation, and that based upon study of context and other factors.
Some translators and interpreters affirm that about one half of the instances of "faith" in the new testament refer not to subjective faith, but to objective faith, to the thing believed. I stated that this is true, and probably that more than half, and perhaps nearly all, of the uses of "faith" with the definite article refer to what it is that is believed by Christians, which is the Bible, the doctrine, the word, the gospel, etc.
In affirming this, it is not denied that faith in Christ and the gospel is a requirement for salvation. Many passages teach that clearly. What is affirmed is that too many passages that have been traditionally taught as referring to personal subjective "faith" are really talking about "the faith," or the gospel.
Further, it seems quite natural to expect that "the faith" would be given such a prominent place in the apostle's writing about "faith" seeing that he affirms that it is "the faith" (oracles, word, or gospel) that produces "belief" or "trust" in that divine communication. This, as we will see, is what he affirms in Romans chapter ten.
I also affirmed that those Bible translators who translate Romans 3: 3 as "the faithfulness of God" do so completely without foundation. I affirmed that such was an arbitrary interpretation and that it gave an unusual and uncommon definition to the word "pistis" or "the faith."
Of course, my main thesis involved a denial that "the faith of God" was subjective, denoting faith that God himself possesses. We showed how this idea was incompatible with the nature and perfections of God, who can no more believe and trust than he can hope and fear. In future postings, when we examine those passages that speak of "the faith of Christ," we will again discuss whether Christ, in either his divine or human nature, exercised faith.
In this posting and the next we will be looking at other expressions where "the faith" is mentioned, some with the genitive noun and others in association with other words such as "the word of the faith" (Romans 10: 8), "impotent in the faith" (Romans 14:1), "the same spirit of the faith" (II Corinthians 4: 13), and "before the faith came" (Galatians 3:23).
The Word of the Faith
το ρημα της πιστεως — to rēma tēs pisteōs
"But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what does it say? The word is near you, even in your mouth, and in your heart: that is, the word of the faith, which we preach." (Rom. 10:6-8)
The phrase το ρημα της πιστεως occurs only here. In the expression "the word of the faith" there are several important considerations to be made at the outset.
First, though most English translations put the definite article "the" before "word," as does the KJV above (twice), yet few, like the KJV, put the definite article before "faith." But, why put the definite article (which is present in the Greek) before "word" but not do so before the word "faith" (seeing that it has the definite article preceding it in the Greek text)? Is this decision by translators justified? Or, is it an error in interpretation and showing bias?
It seems clear that the first mention of "faith" in the above citation is a reference to the subjective faith of believers. This is because, 1) the definite article is missing, "faith" being an anarthrous noun, and 2) the preceding verses speak of "everyone who is believing." (vs. 4) Further, Paul defines "everyone who is believing," that is, "the believer."
Defining "Believer"
"Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth." (10:1-4 KJV)
By apostolic definition, per the immediate context of Romans chapter ten, a "believer" is one who has:
1. Been brought to believe that righteousness and justification before God cannot come by the law or be based upon one's conformity or obedience to it, or by law keeping, or works of law, and
2. Been brought to believe that the law can only condemn and can never justify, and
3. Been brought to believe that all who seek to be justified by the law will by the law be judged guilty, and
4. Been brought to believe that only the righteousness and obedience of the Christ, and his keeping of the law, is the only righteousness that is accepted by God, and
5. Been brought to believe that this righteousness is credited to the believer of Jesus, that is, that the righteousness of Christ is imputed by the means of faith in Christ's person and work, and
6. Been brought to believe that those who seek justification by the law and by moral fitness have "not submitted themselves to the righteousness of God," and are "ignorant" of it.
7. Been brought to believe in essence, or in a word, that "Christ is the end of the law for righteousness to everyone who is believing" and who is not "going about trying to establish his own righteousness" via keeping law, and who therefore are:
a) not ignorant of the truth of salvation, but wise unto salvation, and
b) have a zeal for God according to knowledge
c) saved
In this context, and in all the new testament, a "believer" is a "Christian." He has heard "the faith," the revelation given of God through Christ, especially the gospel, and he has placed his faith, trust, or confidence in it. Likewise, he has by this act of faith "received Christ Jesus the Lord" (Col, 2:6), and thus his salvation, righteousness, etc. He, by union with Christ, has been declared by God to be free from the condemnation of the law and fully justified.
Law Language vs. Faith Language
In the context of these apostolic words there is contrast and comparison. First, there is the comparison between the language of legal righteousness, or "the righteousness of the law," versus the language of faith righteousness, or "the righteousness of faith." This comparison or contrast may also be said to be between unbelief and belief, or between the believer and the unbeliever.
When Moses speaks the law speaks. When the law speaks, Moses speaks. When Moses speaks, God speaks. The language spoken was legal and contractual, involving covenants and promises, with benefits and rewards. Further, all commentators realize that Paul in this context "personifies" the concept of "righteousness." By this method, righteousness and the law, and faith, and unbelief, may all be said to "speak."
Personification of "righteousness"
In the context that we are studying, "righteousness" is personified, both that which is "of the law" and that which is "of faith." As such, both are said to speak, to have a language that is peculiar to it. Both have their peculiar jargon, and spiritual linguists (believers) are able thereby to discern the dialect of each and thus the character and kind of each.
"Personification of an Abstract Noun" is commonly defined in grammar and literary books as "treating the idea, or concept as if it were a person - making an abstract force or power more real." It is "giving human qualities to an abstract idea." John Bunyan's Pilgrim's Progress is a good example of this method of writing and reasoning. Paul personifies not only the abstract noun "righteousness," in this epistle, but others such as "sin," "death," etc.
Faith righteousness is known by the type of questions it does not ask, by the way it does not talk, as well as by the way it does ask or talk. We can say "a man of faith (or Christian) does not talk like that," or "does not say such things."
A person's words reveal things about the person speaking. Principally they often reveal nativity and nationality. Within that context, they reveal thoughts and ideas, and thoughts and ideas reveal inner character, or what is called in Scripture "the heart" (Greek cardia). Jesus said "out of the abundance of the heart the mouth speaketh." (Matt. 12:34) Doubtless this idea is present in the mind of the apostle as he reasons with his audience in the beginning of Romans chapter ten. On the night of Christ's betrayal, one person on the scene "said to Peter, surely thou also art one of them, for thy speech (accent) betrayeth thee (gives you away)." (Matt. 26:73) On this verse Dr. Gill commented (emphasis mine):
not his spiritual speech, for he had not been speaking in the language of a disciple of Christ, like one that had been with Jesus; nor his swearing neither, for this rather showed him to be one of them; but his country language, the brogue of his speech, the Galilean dialect which he spoke:
"The righteousness of faith" is known by its fruit, and its language is fruit. The same can be said of "the righteousness of law." "Faith righteousness" is contrasted with "legal righteousness" and each is known by its language. As Dr. Gill indicates, the language of the Christian, or the "believer," is different from the language of all other non Christian faiths. The language is different because the creed is different.
In the expression "the righteousness of faith" the emphasis is on "faith," for it is the word that differentiates that "righteousness" which is pleasing and acceptable to God, from that which is merely "legal" and which is the result of one's own making, based upon obedience to law.
Faith righteousness does not speak a certain way, or ask certain questions for at least two good reasons. First, it does not ask certain questions because it already knows the answer, and doubts not. Second, it does not ask for a divine revelation, or word from God, because it recognizes that such exists already, and is, in fact, in the heart and mouth of all who have heard this word of God.
It is a religious question that asks "who shall ascend into heaven?" And, "who will descend into hell?" They are the well known questions that have been asked by seekers of absolute religious truth since the beginning of the world. Both questions have one thing in common; they both deal with the idea of one who has personal experience in the realm of spirits, whether they be in the heaven or in the abyss, and who can therefore give a sure word about those places, and about the deity or deities, and the destinies of men.
The Christian does not ask who has such authority to speak about such matters because he believes that this "sure word of God" that men have universally sought, has been in fact given to us by Christ, who has both come down from, and ascended back to heaven, and thus has authority to speak and give to men what they are seeking, and he answers the question "who shall ascend into the heaven?" Further, the Christian does not ask "who shall descend into the deep" because he knows that Christ did in fact descend into Hades, into the deep, and came forth, and spoke to men afterward.
In the next posting we will continue with our analysis of the context of Romans chapter ten and the expression "the word of the faith," and also to study the verses previously announced as next to be examined and properly interpreted.
(ps. with my father near death, I will not be able to continue this study for awhile. Thanks for all the prayers offered)
Mar 7, 2016
Did John Gill Deny "Duty Faith"?
Here is what Gill wrote in his commentary on Romans 10: 5. (emphasis mine)
"that the man which doth those things, shall live by them, or "in them"; and which is to be seen in Leviticus 18:5, "ye shall therefore keep my statutes and my judgments, which if a man do, he shall live in them"; from whence it appears, that by "those things" a man is to do, are meant the statutes and judgments of God, not the ordinances of the ceremonial, but the precepts of the moral law; and that the righteousness of the law lies in "doing" and keeping those statutes, not merely externally, but internally, with all the heart, and soul, and strength; the law requires love to God, fear of him, and faith in him, and an inward disposition of the mind towards him, and a conformity of heart and nature to his law, as well as outward obedience; and all this is to be done perfectly and completely in every punctilio the law requires, otherwise no life is to be expected, nor any righteousness to be had by it."
It seems clear to me that Gill upheld "duty faith" in this citation. Am I misreading him?
"that the man which doth those things, shall live by them, or "in them"; and which is to be seen in Leviticus 18:5, "ye shall therefore keep my statutes and my judgments, which if a man do, he shall live in them"; from whence it appears, that by "those things" a man is to do, are meant the statutes and judgments of God, not the ordinances of the ceremonial, but the precepts of the moral law; and that the righteousness of the law lies in "doing" and keeping those statutes, not merely externally, but internally, with all the heart, and soul, and strength; the law requires love to God, fear of him, and faith in him, and an inward disposition of the mind towards him, and a conformity of heart and nature to his law, as well as outward obedience; and all this is to be done perfectly and completely in every punctilio the law requires, otherwise no life is to be expected, nor any righteousness to be had by it."
It seems clear to me that Gill upheld "duty faith" in this citation. Am I misreading him?
Subscribe to:
Posts (Atom)