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[137] Christ Died Only for the Elect

February 6, 2020
Tagged as: Arminian, atonement, baptism, chosen, elect, Jesus Christ, limited atonement, new life, obedience, Reformed, Salvation, sheep and goats, Soteriology, the Good Shepherd, universal atonement, universal salvation

Marc Roby: We are resuming our study of systematic theology today by continuing to examine soteriology, the doctrine of salvation. We have been discussing the doctrine of limited atonement and in our last session we noted that all true Christians believe that the atonement is limited in some way, since they all agree that not everyone is saved. So the real question becomes, “For whom did Christ die?” Arminians and others say that he died to make salvation possible for everyone, but the biblical position is that he died only for the elect.

We finished last time by showing that one of the best verses used by Arminians to support their position, 1 John 2:2, is actually compatible with either position and can’t decide the question. Dr. Spencer, how would you like to proceed today?

Dr. Spencer: I want to say a little bit more about 1 John 2:2. The verse says that Jesus Christ “is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.”[1] We showed last time that in speaking of “our sins” the apostle could very well be talking about Jewish believers, in which case the contrasting phrase “the whole world” would simply refer to non-Jewish believers. There is no need to assume that he is including all people without exception.

Marc Roby: Very well, what else do you want to say about that verse?

Dr. Spencer: Well, John Murray also deals with this verse in his book Redemption Accomplished and Applied. He notes that the apostle John could have three reasons for using the phrase “the whole world” without intending to indicate that the atonement was universal. His first reason is very similar to what I just discussed. Murray says that “It was necessary for John to set forth the scope of Jesus’ propitiation – it was not limited in its virtue and efficacy to the immediate circle of disciples who had actually seen and heard and handled the Lord”.[2]

Marc Roby: So, in other words, he is saying that when John refers to “our sins”, the group he has in mind is even smaller than all Jewish believers, it is only the “immediate circle of disciples”.

Dr. Spencer: That’s exactly right. In which case, the phrase “the whole world” would refer to all other believers, whether they were Gentiles or Jews. But Murray goes on to give two more reasons why John used the phrase “the whole world”. The second reason he proposes is that John was emphasizing the exclusiveness of Jesus as the propitiation. In other words, there isn’t some other propitiation available for other people. Jesus is the only possible propitiation for everyone in the world.

Marc Roby: That would certainly make sense. What is the third possibility that Murray discusses?

Dr. Spencer: He points out that it was necessary for John to remind his readers that Jesus’ propitiation is of perpetual efficacy. In other words, it applies to future sins and future believers just as much as to those who were the immediate recipients of his letter.

Marc Roby: Yes, that all makes good sense. And I think it establishes conclusively that 1 John 2:2 does not argue persuasively in favor of either the Arminian or Reformed position.

Dr. Spencer: No, it clearly does not. And before we move on to make a positive biblical case for the fact that Christ died only for the elect, let’s look at one more verse that is sometimes used to support the idea that Christ died to make salvation possible for everyone, John 3:16. In that verse Jesus himself tells us, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” Some have claimed that when it says “God so loved the world”, it is referring to all people universally. The idea would then be that he gave his Son for everyone, but only those who believe in him “shall not perish but have eternal life.”

Marc Roby: And how would you respond to that interpretation of the verse?

Dr. Spencer: I would say that it is reading far too much into the verse. Just as with 1 John 2:2 this verse does not provide clear evidence for either the Arminian or Reformed view. When Jesus tells us that “God so loved the world” there is absolutely nothing in the context or the verse itself that would prevent that from simply meaning he loved people from all different nations, cultures and epochs. In other words, his love was not exclusively to the Jewish people.

Marc Roby: That sounds perfectly reasonable. And even though we already dismissed the idea of universal salvation, I can’t help pointing out that if you look just two verses later, in John 3:18, it again provides clear biblical evidence that universal salvation is unbiblical. That verse reads, “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son.”

Dr. Spencer: That is one of the many verses that make it clear that God is not going to save every person. Only those who place their faith, that is their trust, in Jesus Christ alone will be saved. But in any event, 1 John 2:2 and John 3:16 provide no support for the idea that Jesus died for the sins of every single human being. So we need to look elsewhere to answer the question, “For whom did Christ die?” And God didn’t leave us to wonder or speculate on this point. I’m going to begin by following John Murray in putting forward two arguments from Scripture that make the answer clear.[3]

Marc Roby: Okay, what’s the first argument?

Dr. Spencer: The first argument is based on Romans 8:29-39. Romans 8:29-30 set the stage for the following verses by identifying a specific group of people who are being written about, we read, “For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” Now twice in these verses Paul refers to those whom God predestined to be saved. And as we move on and look at the following verses, we must remember this context. Now let’s go ahead and look at the first two of the following verses.

Marc Roby: Very well, the next two verses are Romans 8:31-32, which read, “What, then, shall we say in response to this? If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?”

Dr. Spencer: And based on the previous verses, we know who Paul is referring to when he says that God “did not spare his own Son, but gave him up for us all”, the “us all” in this verse is all of those whom God has predestined to be conformed to the likeness of his Son, in other words, those whom God has chosen to save. God gave Jesus Christ for the salvation of a specific group of people, not for all of mankind.

Marc Roby: These verses do state that quite explicitly. Although I can imagine someone objecting and pointing out that Paul said that God gave up his Son “for us all”. Some might say that the word “all” there is important.

Dr. Spencer: Murray deals with this argument decisively. He quite correctly stated that “It would be absurd to insist that the presence of the word ‘all’ has the effect of universalizing the scope. The ‘all’ is not broader than the ‘us.’ Paul is saying that the action of the Father in view was on behalf of ‘all of us’ and the question is simply the scope of the ‘us.’”[4]

Marc Roby: And it is clear given Verses 29-30 that the scope of “us” is all of those whom God has predestined to eternal salvation.

Dr. Spencer: And it becomes even clearer as you go on in the passage. The passage continues in Romans 8:33 where Paul wrote, “Who will bring any charge against those whom God has chosen? It is God who justifies.” Paul is continuing to speak about the same group of people, those who are included in the statement that God gave up his Son “for us all.” The group referred to as “us” in that statement is again spoken of here when Paul asks “Who will bring any charge against those whom God has chosen?” So the “us” are again seen to be those whom God has chosen. And then he says “It is God who justifies.” Which again refers to the same group of people as we see if we go back to Romans 8:30, where Paul wrote, “And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.”.

Marc Roby: That is solid biblical evidence to support the Reformed view that Christ died only for the elect.

Dr. Spencer: And it becomes clearer and clearer as you go on in the passage. In Verse 34 Paul again refers to the fact that Christ died, and adds that he was raised to life and is “at the right hand of God and is also interceding for us.” And then in Verse 35 he asks the rhetorical question, “Who shall separate us from the love of Christ?”

Marc Roby: And the obvious answer being that no one can separate us from his love.

Dr. Spencer: That’s true. And after asking that rhetorical question, “Who shall separate us from the love of Christ?”, he goes on to list different things that you might think could separate us and he then draws his wonderful conclusion in Verses 38 and 39 where he wrote, “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.”

Marc Roby: That is a wonderful passage that should provide great comfort to every believer. God, the Creator of all things, the Sovereign Lord of his creation, has purposed to save us and nothing and no one can thwart his eternal plan.

Dr. Spencer: That is great comfort and it again emphasizes the fact that this group of people for whom Christ died, is that group, and that group only, whom God has chosen and whom God will save eternally.

And now I want to look at Murray’s second biblical argument in support of the Reformed doctrine that Christ came to die only for the elect.

Marc Roby: Alright, please proceed.

Dr. Spencer: Murray’s second argument can be summarized by first saying that there is clear biblical teaching that all of those for whom Christ died will live a new life, meaning that they will put their sins to death and walk in obedience to God’s commands. They will not do that perfectly of course, but the change will be evident. And then secondly, we simply note the obvious, which is that not everyone lives such a life and therefore, Christ did not die for everyone.

Marc Roby: That second point is so obvious that it doesn’t need any support. There are many people who do not even pretend to want to follow God’s law, let alone have any success in doing it. In fact, I think it’s patently obvious that most people reject the Bible as having any authority to direct their lives. Therefore, it seems you really only need to make a biblical case for your first statement, namely, that there is clear biblical teaching that all of those for whom Christ died will live a new life. What biblical support do you want to present for that statement?

Dr. Spencer: Let’s do that in stages. First, in 2 Corinthians 5:14 we read that “Christ’s love compels us, because we are convinced that one died for all, and therefore all died.” We don’t need to spend any time figuring out who is referred to by the word “all” in this verse because it says explicitly that one, meaning Christ Jesus, died for all, and therefore all died. So, whatever group is referred to by “all”, we have established that every single person for whom Christ died, also died in some sense.

Marc Roby: And that is exactly what Paul also says in Chapter 6 of Romans. In Romans 6:2-3 we read, “We died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death?”

Dr. Spencer: Yes, that is exactly right, and those verses show that when Paul said all died with Christ in 2 Corinthians 5:14, he didn’t mean literal physical death, he meant that they died to sin. In other words, they died to their old way of life.

And if you go on to next verse, Romans 6:4, Paul wrote that “We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” Which establishes that those who died with Christ did so in order that they could live a new life.

Marc Roby: And Paul goes on in that Chapter 6 of Romans to tell us about this new life. In Romans 6:6 we are told, “For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin”, and then in Verses 12 and 13 Paul says, “Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness.”

Dr. Spencer: That is about as clear as it can be. And so, we have established that the Bible teaches us that those for whom Christ died also died with him. And they died in the sense of dying to sin in order that they can live a new life of obedience to God. Now, as we said earlier, it is patently obvious that not all people live such a life, so we can conclude that they have not died with Christ and, therefore, he did not die for them.

Marc Roby: That logic is quite solid. So I would that say Murray’s two arguments are very strong support for the Reformed view that Christ died only for those whom God chose to save.

Dr. Spencer: I agree, but there is even more biblical evidence that we can adduce in support of this claim. For example, in John 10:14-15 we read that Jesus Christ said, “I am the good shepherd; I know my sheep and my sheep know me—just as the Father knows me and I know the Father—and I lay down my life for the sheep.” This metaphor of Christ as a shepherd and his people as his sheep is common in the Scriptures and it never refers to all people as being his sheep. And yet, we are told here by Jesus himself that it is for his sheep that he laid down his life.

Marc Roby: One of the places where we learn that not everyone is one of Jesus’ sheep is in Chapter 25 of the book of Matthew. Jesus tells us about the final judgment and says, in Verses 31-33 that “When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left.” And then Christ goes on to relate that the goats represent the wicked and will be sent to hell, while the sheep will go to heaven.

Dr. Spencer: That passage does make it quite clear that not everyone is considered one of Jesus’ sheep, and therefore when Jesus said in John 10:15 that “I lay down my life for the sheep” he was implicitly excluding other people. An even better set of verse to support the idea that Christ only died for the elect is found in Romans 5:8-10.

Marc Roby: Okay, let me read those verses. Paul says there, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him! For if, when we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!”

Dr. Spencer: Those verses are again quite explicit. Paul says Christ died for “us” and then goes on to say who is meant by “us.” It is those who are justified by his blood, saved from God’s wrath, reconciled to God and saved through his life. In other words, Christ died for those who are actually saved, not all men.

Marc Roby: Do you have any last quick points to make before we run out of time for today?

Dr. Spencer: I’ll cite just one more verse. In John Chapter 17 we read what is called Christ’s high priestly prayer. This was a public prayer that he made just before being arrested and crucified. And in Verses 6 and 9 we read that he said to God the Father, “I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. … I pray for them. I am not praying for the world, but for those you have given me, for they are yours.” While this is not conclusive by itself, it would be completely unreasonable to think that Christ died for people he was not even willing to pray for.

Marc Roby: I certainly see your point, and I think we have made a solid case for the Reformed position that Jesus only died for the elect, those whom God chose, from all eternity, to save. Now let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org. We would love to hear from you.

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] John Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pg. 73

[3] Ibid, pp 65-71

[4] Ibid, pg. 66

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine soteriology, the doctrine of salvation. Dr. Spencer, last week we presented the wonderful truth that God will see to it that all of his elect will persevere in the faith. And so we have now covered four of the five points of reformed faith summarized by the acrostic TULIP: total depravity, unconditional election, irresistible grace and perseverance of the saints. I assume we are going to move on to discuss limited atonement next, right?

Dr. Spencer: Yes, but I also want to remind our listeners that these five points do not fully cover the biblical doctrine of soteriology. We started with them because they are often points of contention between different evangelical believers.

Marc Roby: Very well, so how would you like to begin looking at the doctrine of limited atonement.

Dr. Spencer: I want to begin with what Jesus himself said. In Mark 10:45 we read that he told his disciples that “even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”[1] Also, in John 10:14-15 Jesus said that “I am the good shepherd; I know my sheep and my sheep know me—just as the Father knows me and I know the Father—and I lay down my life for the sheep.” And the apostle Paul wrote, in Romans 4:25, that Jesus “was delivered over to death for our sins and was raised to life for our justification.” And then in Hebrews 9:26 we read that Jesus “has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself.” And in Hebrews 9:27-28 we are told that “Just as man is destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many people”.

There are many more Scriptures we could look at, but that is enough to establish the fact that the reason the second person of the Holy Trinity became incarnate in the man Jesus, was to serve as a sacrifice to pay for the sins of his people.

Marc Roby: In fact, after Jesus made his triumphal entry into Jerusalem the week before his crucifixion, he was speaking about his impending sacrificial death and said, in John 12:27, “Now my heart is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour.”

Dr. Spencer: Yes, Jesus knew what was going to happen to him and he knew why. He was preparing to bear the sins of all of his elect and suffer the wrath of God in our stead as had been foretold in the Old Testament. In Isaiah 53:5 we read the famous verse, “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.” And then a bit later in Isaiah 53:10 we read that “it was the LORD’s will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand.”

Marc Roby: That is astounding to consider. We are the ones who rebelled against God and sinned, but it was the Lord’s will to cause Jesus to suffer and to make him a guilt offering in our stead.

Dr. Spencer: The atonement is central to the Christian faith. Many modern professing Christians seem to have lost this focus. They ask “what would Jesus do?” in different situations, but they are only thinking of him as a kind-hearted teacher of morals, which misses the mark by a wide margin. As the angel of the Lord told Joseph in Matthew 1:21, “you are to give him the name Jesus, because he will save his people from their sins.”

We all deserve hell and Jesus came to suffer and die in our place so that we can come to be with him in heaven. Jesus is our Savior and Lord, not just a good moral teacher.

Marc Roby: Well, given the importance of the atonement, we should probably provide a definition. Everyone has some idea, of course, from everyday usage what it means to atone for something. If I forget my wife’s birthday, which I would never do of course, but if I did, I could, for example, atone for that lapse by buying her some roses and taking her out for a nice dinner. But what is a more precise theological definition of atonement?

Dr. Spencer: Well, J.I. Packer wrote that “Atonement means making amends, blotting out the offense, and giving satisfaction for wrong done; thus reconciling to oneself the alienated other and restoring the disrupted relationship.”[2]

I think that is a pretty good definition that contains two important points. First, we have offended God. We have done wrong and satisfaction must be paid. Second, we are alienated from God, and he from us, and we need to have that relationship restored. But there is another aspect we could include here, and that is the idea of redemption. We are all by nature “slaves to sin”, as Paul tells us in Romans 6:17 and the atoning death of Christ redeems us and sets us free from that bondage.

Therefore, I want to look at the topic of atonement using the outline presented in John Murray’s excellent book Redemption Accomplished and Applied.

Marc Roby: And how does Murray define atonement?

Dr. Spencer: He notes that “The more specific categories in terms of which the Scripture sets forth the atoning work of Christ are sacrifice, propitiation, reconciliation, and redemption.”[3]

Marc Roby: Well, we have our work cut out for us in looking at each of those terms.

Dr. Spencer: That we do, but before we get there, Murray makes another point that will probably come as a surprise to most people, but is extremely important in terms of the practical application of the doctrine of salvation.

Marc Roby: What point is that?

Dr. Spencer: Well, immediately after giving the list of specific categories for considering the atonement, he writes, “But we may properly ask if there is not some more inclusive rubric under which these more specific categories may be comprehended.” And then he answers the question by saying, “The Scripture regards the work of Christ as one of obedience” and Murray says that obedience can be “viewed as the unifying or integrating principle.”[4]

Marc Roby: Yes, you were right. That is an unexpected turn in considering Christ’s work of atonement.

Dr. Spencer: Well, stick with me for a few minutes and I think it will all make sense and the importance of his point will become apparent.

Marc Roby: Very well, please continue.

Dr. Spencer: Murray begins by pointing to Isaiah 53, from which we have already quoted. In that passage, which actually begins in Isaiah 52:13, Jesus is called the Lord’s servant.

Marc Roby: In fact that passage is the most famous of what are sometimes called Isaiah’s “servant songs”.

Dr. Spencer: That’s true. And Murray’s point is simply that Christ’s work is described there as that of an obedient servant. He then also quotes John 6:38, where Christ says, “I have come down from heaven not to do my will but to do the will of him who sent me.” And Paul wrote, in Romans 5:19, that “just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.” Which obviously refers to Adam’s disobedience and to Christ’s obedience.

Marc Roby: And what a contrast that is! If we are still in Adam we are bound for hell, but if we are in Christ we are bound for heaven.

Dr. Spencer: Those are the only two options. We are represented by one or the other. But let’s get back to examining the Scriptures that support Murray’s contention that Christ’s work can be subsumed under the rubric of obedience. In the famous passage about Christ’s humility in Philippians 2, we read in Verse 8 that “being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross!” And, finally, Murray cites Hebrews 5:8, which says that “Although he was a son, he learned obedience from what he suffered”, which doesn’t imply that Christ was ever disobedient. It simply means that as the man Jesus grew he was tasked by the Father with greater and greater works and learned from each one of them how to do the Father’s will with perfect obedience.

Marc Roby: And when we speak about Christ’s perfect obedience, it is humbling to consider that in Romans 8:29 we are told that we have been “predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.”

Dr. Spencer: That is one of the reasons Murray’s point about Christ’s obedience is of great practical importance. It puts the lie to the idea that we can have Jesus Christ as our Savior but go on living a disobedient life. We all sin, but if our lives are characterized by disobedience to God, then we have not been born again. You will know a tree by its fruit. But, let’s get back to the obedience of Christ as the rubric under which we consider his atoning work.

Marc Roby: Please do.

Dr. Spencer: Murray points out that Christians sometimes improperly speak about Christ’s life as his “active” obedience and his death as being his “passive” obedience. But Christ was actively obeying the Father even in his death. The proper use of those terms derives from the fact that, as Murray says, “the law of God has both penal sanctions and positive demands.”[5] When Christ allowed himself to bear the penal sanctions, that was his passive obedience and when he fulfilled the positive demands of the law, that was his active obedience.

The key point here is that, as Murray writes, “The death upon the cross, as the climactic requirement of the price of redemption, was discharged as the supreme act of obedience; it was not death resistlessly inflicted but death upon the cross willingly and obediently wrought.”[6]

Marc Roby: Which reminds me of John 10:17-18 where we are told Jesus said, “The reason my Father loves me is that I lay down my life—only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.”

Dr. Spencer: That is exactly the point. Murray wrote that “When we speak of obedience we are thinking not merely of formal acts of accomplishment but also of the disposition, will, determination, and volition which lie back of and are registered in these formal acts.”[7]

Marc Roby: In other words, our attitude matters! If we are grumbling in our hearts as we do what we are told to do, we aren’t really obeying.

Dr. Spencer: That is the point. And now we finally get to the conclusion of this discussion about obedience. Murray wrote that “It is obedience that enlisted all the resources of his perfect humanity, obedience that resided in his person, and obedience of which he is ever the perfect embodiment. … And we become the beneficiaries of it, indeed the partakers of it, by union with him. It is this that serves to advertise the significance of that which is the central truth of all soteriology, namely, union and communion with Christ.”[8]

If you look at God’s overall plan you see that he created Adam and Eve perfect, but with the ability to disobey. It was that disobedience, and the resulting disobedience of their natural offspring, that brought all of the troubles we see in this fallen world. And so God’s plan to fix this problem begins with the perfect obedience of Christ and we become partakers of that obedience by being united to Christ by faith.

Marc Roby: And we then demonstrate, or prove, that we are united to him by living obedient lives ourselves, albeit imperfectly.

Dr. Spencer: That’s right. And when we get to discussing the application of redemption to us as individual believers by going through the steps in what is called the order of salvation, we will see that our union with Christ is not just one step along the way, it is the foundation for the whole process.

Marc Roby: And according to the apostle Paul, there was a sense in which believers were united with Christ even before the creation of the world. In Ephesians 1:4 he wrote that God “chose us in him before the creation of the world to be holy and blameless in his sight.”

Dr. Spencer: What a wonderful phrase that is, “in him”, or “in Christ”. The phrase “in Christ” shows up 89 times in our NIV Bibles and the phrase “in him” also shows up many more times with the same meaning. Union with Christ surely is, as Murray claims a number of times, “the central truth of the whole doctrine of salvation.”[9]

Because of our depraved sinful natures, we are incapable of saving ourselves. Jesus Christ came to save his people and it is only in union with him that we can be saved. As we read in Acts 4:12, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”

Marc Roby: And the fact that God chose us in Christ shows that God this plan of salvation in mind from all eternity. It is not something he came up with because things didn’t work out the way he had planned.

Dr. Spencer: That’s very true. In making his glory manifest, God created mankind knowing that the fall would occur, but also knowing that he was going to save some from that fall for the praise of his glorious grace, while leaving others to justly suffer for their sins to the praise of his glorious justice. And there was agreement from all eternity within the Trinity that the Son would become incarnate and accomplish redemption for his people.

Every aspect of a believer’s salvation is accomplished in union with Christ. Not only were we chosen in Christ, but we are also saved in Christ.

Marc Roby: Ephesians 2:10 famously says that “we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.”

Dr. Spencer: Yes, that’s wonderful, we were “created in Christ”, meaning our new birth was in union with Christ. And we also live the Christian life in union with Christ. In 1 Corinthians 1:4-5 Paul wrote that “I always thank God for you because of his grace given you in Christ Jesus. For in him you have been enriched in every way—in all your speaking and in all your knowledge”. Paul also wrote, in Galatians 2:20, that “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.”

Marc Roby: And Christians also die in Christ. Paul wrote in Romans 14:8 that “If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord.”

Dr. Spencer: And he also wrote, in 1 Thessalonians 4:14 that “We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him.” We will talk more about union with Christ later, but I first want to move on to discuss the specific categories, as Murray calls them, under which the Scriptures discuss the atonement of Christ; namely, sacrifice, propitiation, reconciliation, and redemption.

Marc Roby: And I look forward to doing that, but we are out of time for today, so we’ll have to pick this up next time. Before we sign off, I’d like to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org, and we’ll do our best to respond.

[2] J.I. Packer, Concise Theology, Tyndale House Pub., 1993, pg. 134

[3] J. Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pg. 19

[4] Ibid

[5] Ibid, pg. 21

[6] Ibid, pg. 22

[7] Ibid

[8] Ibid, pg. 24

[9] Ibid, e.g., pg. 170

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[123] Jesus Christ our Example

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine Christology. Last time we finished discussing Christ’s fulfilling the office of our King. Dr. Spencer, what would like to cover today?

Dr. Spencer: I want to cover Christ as our example. We have talked about his three offices, he is our Prophet, Priest and King. But in addition to those offices he is also our example. In Romans 8:29 we are told that “those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.”[1] So Jesus is also our older brother and we should emulate him.

Marc Roby: That makes me think of Ephesians 5:1-2, where the apostle Paul gave us this command; “Be imitators of God, therefore, as dearly loved children and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.”

Dr. Spencer: Yes, Paul uses the example of children, which is exactly the picture we should have in mind. Children emulate their parents and their older siblings. It is completely natural. And if we are children of God, we should emulate Jesus Christ. He is the unique God-man, he came in the flesh and so we should look to him as our example. He is our older brother and, in addition, we are told in John 14:9 that Jesus told Philip, “Anyone who has seen me has seen the Father.” And in Hebrews 1:3 we read that “The Son is the radiance of God’s glory and the exact representation of his being”. Therefore, if we want to emulate our heavenly Father, we should emulate Jesus Christ.

Marc Roby: Of course we shouldn’t do everything he did, some things that he did were appropriate only for him as the God-man.

Dr. Spencer: And the same thing is true of children. They shouldn’t emulate their parents in everything because there are things that it is proper for a parent to do but not for a child. But, ignoring that rather obvious point, Jesus is our example. And so we should ask ourselves, what characterized the life of Christ? And a one-word answer should come immediately to mind.

Marc Roby: Yes, obedience.

Dr. Spencer: You’re absolutely correct. In John 8:29 we read that Jesus said, “The one who sent me is with me; he has not left me alone, for I always do what pleases him.” And when Jesus was facing his crucifixion, we read in Luke 22:42 that he prayed, “Father, if you are willing, take this cup from me; yet not my will, but yours be done.” Jesus was fully submitted to the will of God the Father, even to the point of taking our sins upon himself and going to the cross.

Marc Roby: That is obedience in the most difficult situation anyone has ever faced.

Dr. Spencer: In his marvelous book called Redemption Accomplished and Applied, John Murray wrote the following with regard to Christ’s work of redemption: “The Scripture regards the work of Christ as one of obedience and uses this term, or the concept that it designates, with sufficient frequency to warrant the conclusion that obedience is generic and therefore embracive enough to be viewed as the unifying or integrating principle.”[2] In other words, obedience is the rubric under which we can place all of Christ’s work. And it then follows, since we are to be conformed to his image, that obedience should also characterize our lives.

Marc Roby: We have certainly looked at quite a number of Scriptures in the past few sessions that speak about the necessity of obedience for God’s people.

Dr. Spencer: And we could have looked at many more. If you read the New Testament with obedience in mind, you will see that it jumps out at you from almost every page in one way or another. In Titus 2:11-12 Paul wrote, “For the grace of God that brings salvation has appeared to all men. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age”.

Marc Roby: That’s an important point. We are to live godly lives in this present age. And we do that by walking in obedience.

Dr. Spencer: And we must point out the obvious, it is God to whom we owe absolute, unquestioning obedience.

Marc Roby: That certainly should be obvious.

Dr. Spencer: But it then leads to a very important question.

Marc Roby: Which is?

Dr. Spencer: How do I know what God wants me to do?

Marc Roby: That is a very good question. But I think the answer is obvious, I should look in his Word and listen to his delegated authorities. But the Word is primary – even properly delegated authorities are not to be obeyed if they tell me to sin.

Dr. Spencer: I agree that that should be obvious. The Word of God is our only infallible rule for faith and conduct. But regrettably, the modern church world has turned away from that obvious truth in a number of different ways. Many professing Christians do not believe that the Bible even is the inspired word of God. They think it is just fallible human testimony about things God has done. It may contain the Word of God at some points, but it is up to us to somehow ferret out what that word is.

Marc Roby: That would be a rather hopeless situation. It necessarily implies that something else becomes the ultimate standard by which we judge truth.

Dr. Spencer: Yes, that is exactly the problem with any view that lowers the Bible to anything less than God’s infallible Word. It immediately means that we have some other ultimate standard by which we judge the Bible. We spent a fair amount of time early on in these podcasts discussing the Word of God. I encourage any new listeners who are interested to go to our archive at whatdoesthewordsay.org and look at Sessions 22-25, which discuss the doctrine of the Word of God; namely, that it is sufficient, necessary, authoritative and clear for salvation. And then also look at Sessions 34-38, which present the case that the Bible is the infallible Word of God.

Marc Roby: That material does form a foundation for everything we are doing. Why else would be so interested to know what the Word says?

Dr. Spencer: Exactly. And it is also important that we know how to properly interpret the Word, which was the topic of Sessions 39-48 covering the science of hermeneutics.

But getting back to emulating God. If we use anything other than God’s Word as our guide, we are getting into subjectivism and are in very dangerous territory.

Marc Roby: There is an important biblical example of God’s people doing something that was in itself good, but which resulted in judgment because they weren’t following God’s prescribed method. I’m thinking about the case of Uzzah.

Dr. Spencer: Yes, that is a great example. King David wanted to move the arc of the covenant to Jerusalem, which he had properly established as the center of worship now that he was in charge of the united kingdom. The arc had been kept in Kiriath Jearim and we read about David’s first attempt to move it to Jerusalem in 1 Chronicles 13. And the important point is that he did not inquire of God by praying and looking in the Word of God to see how to do it. They followed their own ideas and moved it by placing in on a cart pulled by oxen.

Marc Roby: And they thought they were being very careful and reverent. We are even told that they used a new cart. But when the oxen stumbled and Uzzah reached out his hand to steady the ark, we read in 1 Chronicles 13:10 that “The LORD’s anger burned against Uzzah, and he struck him down because he had put his hand on the ark. So he died there before God.”

Dr. Spencer: God’s response often strikes people as being way too harsh. After all, Uzzah was just trying to prevent the ark from sliding off of the cart. But we are not allowed to worship God and do his work in any way that we please. We read in 1 Chronicles 15:13 that David later said to the heads of the priestly families, “It was because you, the Levites, did not bring it up the first time that the LORD our God broke out in anger against us. We did not inquire of him about how to do it in the prescribed way.”

David had the Word of God and should have consulted it and prayed the first time. If he had, Uzzah would not have died.

Marc Roby: Sin has serious consequences.

Dr. Spencer: Sin is the cause of all human troubles and it is the reason people go to hell. So, yes, it is very serious. And God is very serious about our need to worship him correctly. The prophet Amos prophesied around the middle of the 8^th century before Christ, when the Jewish people were divided into a northern and a southern kingdom. This was a time of great prosperity for the Jewish people, so you would have thought that they were enjoying the blessings of God because he was pleased with them. But that is not the case.

Marc Roby: It was a time that had a lot in common with our day. Prosperity caused the people to turn away from the true and living God in all kinds of ways.

Dr. Spencer: That’s right. And we read in Amos 5:21-23 that God said, “I hate, I despise your religious feasts; I cannot stand your assemblies. Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps.”

Marc Roby: That again sounds harsh. The people were having religious feasts and assemblies and were bringing the burnt offerings required by the law, but God would not accept them.

Dr. Spencer: It does sound harsh to modern ears, but God is the Creator and we are only creatures. We must worship him in a way that is acceptable to him, not in a way that we choose. And he isn’t just interested in the outward form of our religion, he is interested in the heart attitude and the lives we live. We can’t worship God and our idols at the same time. He demands exclusive, obedient worship.

Marc Roby: But many modern professing Christians would object to the examples of Uzzah and Amos because they are in the Old Testament. How would you respond to them?

Dr. Spencer: I would remind them that God cannot change. The God of the Old Testament is the same as the God of the New Testament. And we can look at two New Testament examples to show that God doesn’t change. First, let’s consider Ananias and Saphira. We read about them in Acts Chapter 5.

Marc Roby: We should probably set the context first. Ananias and Saphira were part of the early church in Jerusalem and we are told in Acts 4:32, 34-35 that “All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had. … There were no needy persons among them. For from time to time those who owned lands or houses sold them, brought the money from the sales and put it at the apostles’ feet, and it was distributed to anyone as he had need.”

Dr. Spencer: This situation is sometime erroneously used to say that Christianity supports the idea of socialism, but nothing could be further from the truth. These people were voluntarily sharing their possessions in a very unusual set of circumstances. But, let’s get back to Ananias and Saphira.

Marc Roby: Alright. In Acts 5:1-5 we read, “Now a man named Ananias, together with his wife Sapphira, also sold a piece of property. With his wife’s full knowledge he kept back part of the money for himself, but brought the rest and put it at the apostles’ feet. Then Peter said, ‘Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? Didn’t it belong to you before it was sold? And after it was sold, wasn’t the money at your disposal? What made you think of doing such a thing? You have not lied to men but to God.’ When Ananias heard this, he fell down and died. And great fear seized all who heard what had happened.”

Dr. Spencer: And we also read later that God also struck down Saphira when she came in and told the same lie. And, even though this is now the New Testament, I can almost hear some people again thinking this is too harsh. But God used this to set an example for the early church. He knows and judges the thoughts and attitudes of our hearts. Ananias and Saphira were not under any compulsion to sell their property and give the money to the apostles. As Peter pointed out, they were free to keep all or part of the money. Their sin was not giving less than all of it, their sin was lying about it to try and appear more generous and zealous than they really were. And God judged them severely. He is the same God yesterday, today and forever.

Marc Roby: And you mentioned that you wanted to examine a second New Testament example.

Dr. Spencer: Yes. The church in Corinth had some problems with unity among the believers. One manifestation was, evidently, that when they gathered together for a feast that included partaking of the Lord’s supper, those who were wealthy feasted while those who were poor went hungry and were publicly humiliated for not having food. Paul dealt with this problem harshly. We read in 1 Corinthians 11:17, “In the following directives I have no praise for you, for your meetings do more harm than good.” And then he goes on in Verses 20-22 to write, “When you come together, it is not the Lord’s Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. Don’t you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not!”

Marc Roby: That is rather harsh by modern church standards, but it is not as harsh as God himself was with their situation.

Dr. Spencer: No, it’s not. God was not pleased and the result was trouble for the Corinthian church. Paul wrote in Verses 27-30, “whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. That is why many among you are weak and sick, and a number of you have fallen asleep.”

Marc Roby: And saying that some had “fallen asleep” was clearly a euphemism for dying. God had brought weakness, sickness and death to the Corinthian congregation for this extreme lack of unity and brotherly love.

Dr. Spencer: And I can again almost hear people thinking that the punishment doesn’t fit the crime. But God does not change. The God of the New Testament is the same as the God of the Old Testament. He takes the unity and love between his people very seriously. As we are told in 1 John 3:10, “This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother.”

Marc Roby: And so proper worship again depends on living an obedient life. The two great commandments according to Jesus are to love God with all of our heart, mind, soul and strength, and to love our neighbor as ourselves. If we aren’t doing that, we are not truly God’s children. In other words, we are not born again and are not on our way to heaven.

Dr. Spencer: Exactly. Obedience is the essential and necessary proof that we have been born again. It is the sine qua non of true Christianity, meaning that it is essential. As we have said a number of times, it is not the basis for our salvation, but if we are truly saved there will be obedience. In Proverbs 28:9 we are told that “If anyone turns a deaf ear to the law, even his prayers are detestable.” We must pay attention to God’s law and we must obey it.

In Acts 26:20 the apostle Paul wrote that “First to those in Damascus, then to those in Jerusalem and in all Judea, and to the Gentiles also, I preached that they should repent and turn to God and prove their repentance by their deeds.” It isn’t just what we say that matters, but what we do.

Marc Roby: Well, I look forward to continuing this discussion, but we are out of time for today, so let me take this opportunity to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org, and we’ll get back to you.

[2] John Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pg. 19

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[122] Christians are Being Transformed

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine Christology. Dr. Spencer, last week we discussed a number of passages in the New Testament to make the case that if we have been born again, we will obey Jesus Christ our King. True Christians do walk in the obedience of faith. How would you like to proceed with this topic today?

Dr. Spencer: Well, first I want to again note that we are not saying that a true Christian will obey perfectly. We all sin. But all true Christians have been born again, which is a very serious statement. We’ve noted several times that Paul tells us in 2 Corinthians 5:17 that “if anyone is in Christ, he is a new creation; the old has gone, the new has come!” [1]

We need to realize how radical that statement is. We are new creations. It is inconceivable that the new creation will behave exactly the same way as the old one did. Paul also wrote, in Romans 8:29, “For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.” Now we are to be conformed to the likeness of Christ, who perfectly obeyed the Father.

Marc Roby: That is an incredible truth to sit and meditate on for a while. But this radical transformation takes time, it doesn’t occur overnight.

Dr. Spencer: Oh, it certainly does take time. In fact, it takes more than a lifetime. We will not be perfected in this life. We only reach perfection when we die. Nevertheless, there is also an instantaneous change that occurs when we are born again. The fact that that change is not total doesn’t negate the fact that it is radical, meaning that it affects every aspect of our being. We are, as Paul wrote, new creations, even though we also still have the old sinful nature hanging around to trip us up, which the New Testament frequently refers to as the “flesh” in the Greek.

Marc Roby: I’m sad to say that I’m very familiar with the flesh. We have to wage war against it every single day as Paul wrote in Colossians 3.

Dr. Spencer: And you’re not alone. Every Christian has to fight the flesh every single day. And Colossians 3 is a great chapter. I think it will be well worth our while to take a look at an extended section of it. The first four verses speak about what theologians call our union with Christ.

Marc Roby: Which is a glorious topic indeed. Let me read Colossians 3:1-4, “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.”

Dr. Spencer: Isn’t that wonderful? We are not to be focused on this life because this earth is not our eternal home. We are to have our hearts and minds set on things above. In other words, on heaven. And we are reminded that Christ is there, seated at the right hand of God. He is seated because his work of redemption is finished. And Paul speaks about our union with Christ in this passage. He says that we died, which is very strong metaphorical language, meaning that our old sinful nature no longer rules. He is even more explicit about this in his letter to the Romans.

In Romans 6:5-7 we read; “If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin—because anyone who has died has been freed from sin.” And it is this union with Christ that Paul is speaking about in Colossians 3:3 when he says that “your life is now hidden with Christ in God.”

Marc Roby: And as a result of this union, Paul draws the amazing conclusion I read a moment ago in Colossians 3:4, that “When Christ, who is your life, appears, then you also will appear with him in glory.”

Dr. Spencer: Yes, that is a marvelous conclusion. And notice that Paul started, in Colossians 3:1, by saying that we have been raised with Christ even though we are still here on earth, in this body, with sin still present. He also wrote in Romans 6:2-4 that “We died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.”

Christian baptism is a wonderful symbolic representation of our union with Christ. When we are immersed in the water the symbolism is that of dying with Christ. And, of course, his death paid the penalty that we owed because of our sins. And then, when we are raised up out of the water it symbolizes our union with Christ in his resurrection. And note carefully what Paul wrote. He wrote that “just as Christ was raised from the dead through the glory of the Father, we too may live a new life.”

Marc Roby: And so again we see this idea of a new life. New creations live new lives. The fact that there will be significant change in behavior is inescapable.

Dr. Spencer: I agree. And so, getting back to the passage in Colossians 3, the next six verses talk about the process that all Christians are called to go through in this life. We are to fight against our old sinful nature and to be transformed more and more into the likeness of Christ.

Marc Roby: Yes, let me read those six verses. In Colossians 3:5-10 we are told, “Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. You used to walk in these ways, in the life you once lived. But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator.”

Dr. Spencer: I love that passage. It illustrates both the reality of the radical change that has already occurred and the need for further change. We are to put to death whatever belongs to our earthly nature, and we are to rid ourselves of such things; which clearly indicates we are not yet perfect. There is still work we need to do. But then we are also told that we have taken off our old self and have put on the new self, which speaks about something that is already accomplished. There has been a significant change already – that change was new birth.

Marc Roby: And we have noted before that John Murray calls the significant change that comes with new birth definitive sanctification, while the change that continues throughout the Christian life, he calls progressive sanctification.[2]

Dr. Spencer: I like that way of describing it a lot. But whether we use Murray’s terminology or not, it is an undeniable truth that the New Testament speaks of our sanctification in three tenses; past, present and future. We have been sanctified, which refers to the real, radical change that occurs when we are born again, or regenerated. We are also being sanctified, which refers to the continuing process of transformation that every true Christian goes through. And we will be sanctified, which refers to the fact that we will be perfected by God when we die.

Marc Roby: What a wonderful thing that is to look forward to.

Dr. Spencer: I agree. And now I’d like to wrap up this part of le the discussion by going back to the Westminster Shorter Catechism. In Session 119 we looked at Question 26, which asks, “How does Christ execute the office of a King?”

Marc Roby: And the answer is, “Christ executes the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.”

Dr. Spencer: And we have now seen every part of that answer. Christ subdues us to himself by sending the Holy Spirit to regenerate us and enable us to repent, believe and thereby be united to Christ by faith. Then, because we are united to Christ, we are justified in God’s sight. When God looks at us, he doesn’t see our sin, he sees the perfect righteousness of our representative, Jesus Christ. This is the double imputation we’ve spoken of before. Our sins are put onto Christ – he bore them on the cross and paid the penalty we owed. And his perfect righteousness is imputed to us, which means it is counted as ours. Paul wrote in 2 Corinthians 5:21 that “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.”

Marc Roby: What an amazing transaction! I give Christ my guilt and condemnation and in return he gives me his unimpeachable righteousness.

Dr. Spencer: But that isn’t all that God does, there is even more. We are also brought into the kingdom of God and he begins ruling and defending us. And at the end of the answer in the Catechism we see that through the process of sanctification Jesus our King conquers all our enemies. This includes our sin, which is our greatest enemy. In addition, although we haven’t spent any time discussing this yet, he also conquers the world and Satan, our other two enemies.

Marc Roby: That is wonderful news. But, even though this victory is already won in a sense, there is still work that we need to do.

Dr. Spencer: That’s very true. The victory is certain, but it is not yet completely evident in our lives. We have to fight our battles every day as we noted earlier. And the great news for a Christian is that we do not have to fight these battles in our own strength. In fact, if we try to fight them in our own strength, we are guaranteed to fail.

Marc Roby: The apostle Peter learned the hard way that he couldn’t stand in his own strength. In Matthew 26:35 we read that he declared to Jesus, “Even if I have to die with you, I will never disown you.” And then, on the night before Jesus’ crucifixion, Peter denied three times that he even knew Jesus.

Dr. Spencer: That is a great example not only for showing how we will fail if we try to do things in our own strength, but also for showing how God guarantees the ultimate victory of his people. We are told more about this episode in Luke 22:31-32 where we read that Christ told Peter, “Simon, Simon, Satan has asked to sift you as wheat. But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.”

Notice first of all that Satan had to ask permission to tempt Peter. Satan is far more powerful than we are, but he is a creature and is completely under God’s control. God allows him a great deal of freedom to attack the church at this time, but Satan can never go further than God allows.

Marc Roby: Well, that certainly is part of what the Catechism is referring to when it says Christ restrains and conquers our enemies. Satan is already defeated and is severely restrained by God.

Dr. Spencer: That’s true. We also see however in that passage, Christ praying for Peter, and we are told in Hebrews 7:24-25 that “because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.” Jesus is in heaven right now interceding for his people. This is part of his functioning as our great high Priest. And his intercession is always effectual, which is why he said to Peter, “when you have turned back”, not “if you turn back”. He knew that even though Peter would fail temporarily, his faith would not be utterly destroyed.

Marc Roby: That is a great comfort to us all. It is amazing to think that Jesus Christ cares about me and is interceding on my behalf even now.

Dr. Spencer: It is amazing, but true. That is why Paul could write to the Christians in Philippi that he was confident that “he who began a good work in you will carry it on to completion until the day of Christ Jesus”, as we read in Philippians 1:6. God will never fail to accomplish his purposes. And he has purposed to save his people. Therefore, if we have been born again and Christ is our King, we are eternally secure.

As I mentioned a couple of minutes ago, we have three enemies – our own sinful natures, or flesh, Satan, and the world. The example of Peter shows that Satan will be defeated.

Marc Roby: And we also have the promise of our Lord’s brother, James. He wrote in James 4:7 that if we submit ourselves to God and resist the devil, he will flee from us.

Dr. Spencer: That is a great promise. We also know that God will always provide a way for us to overcome our own sin. There is no temptation that a true Christian cannot resist. Paul tells us in 1 Corinthians 10:13 that “No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.”

Marc Roby: That is, again, a great comfort. We are enabled by God to stand up under any and every temptation.

Dr. Spencer: And we are also given victory over our third enemy, the world. We read in 1 John 5:3-4, “This is love for God: to obey his commands. And his commands are not burdensome, for everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith.”

Marc Roby: That’s an interesting passage. It again mixes a past tense and a present tense. It says that this is the victory that has overcome the world – in other words, it is an accomplished fact. And yet it also says that everyone born of God overcomes the world, which is speaking about our continuing need to walk in holiness and fight the daily battle.

Dr. Spencer: And notice that overcoming the world is linked with obeying God’s commands, which are not burdensome to someone who has been born again. If we have been born again, we are part of God’s family, we share in his nature, and so we delight in his commands. We desire to walk in his ways and please him. And yet, we still have our old sinful natures hanging around to drag us down. We are told in Galatians 5:17 that “the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want.” The Spirit in this verse is capitalized, indicating that it is referring to the Holy Spirit, who dwells in every true believer.

In his commentary of 1 John, the Rev. P.G. Mathew notes that this internal opposition, which every believer experiences, “is proof that we have been born of God … If we are children of God, there will be deep conflict within us until the day we die. We are like live fish who swim upstream against the cultural flow. It is the dead who float with the current.”[3]

Marc Roby: That’s a great illustration. The world, our flesh and the devil are all trying to drag us down, but if we are alive in Christ we will fight upstream, endeavoring to live obedient lives for the glory of God.

Dr. Spencer: And the Holy Spirit is our powerful aid as we do so. Jesus himself was filled with the Holy Spirit without limit we are told in John 3:34 and was thereby enabled to do all the work God had called him to do in his human nature. We have that same Holy Spirit available to us as Christians. All we have to do is ask. Jesus told us in Luke 11:13, “If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!”

Marc Roby: We should all ask for the Holy Spirit so that we can lead lives that are pleasing in God’s sight, walking in the obedience of faith.

Dr. Spencer: We should. And with that I think we have completed all that I wanted to say about Christ as our King.

Marc Roby: And so this is a perfect place to finish for today. I’d like to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org, we would love to hear from you.

[2] John Murray, Collected Works, Vol. II, Banner of Truth Trust, 1977, Chap. 21

[3] P.G. Mathew, The Normal Church Life, OM Books, 2006, pg. 248

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine Christology. In our previous session we made the point that the only way a person can be saved is by being born again, and that if a person has been born again, then he is a new creation and his behavior will change. He will obey Jesus Christ his Lord and King. Dr. Spencer, how would you like to continue with this topic today?

Dr. Spencer: Well, at the end of the last session we discussed the work that the Holy Spirit does for believers. First, he is the primary agent in causing us to be born again, Then, secondly, he indwells every believer to enable us to understand the Word of God. That doesn’t mean we will have every possible question answered or will understand it perfectly, but he does enable us to understand the basic gospel properly and he empowers us to continue to study and learn more and more as time goes on.

Marc Roby: I’m quite confident that our learning will continue for all eternity – God and his Word are inexhaustible topics.

Dr. Spencer: Yes, they certainly are. And the next thing we discussed is a most important point in terms of practical Christian living. I noted that the Holy Spirit enables us to obey the Word of God. This is a sticking point for many professing Christians, and so it is very important for us to look carefully at what the Bible says about Christ ruling as our King even now while we are still in this world. We briefly examined Romans 8:14 last time, which the Rev. P.G. Mathew translates as, “those who are being led by the Spirit of God, they and they alone are the sons of God.”[1] And we must state what I think is obvious here in context; namely, that when it refers to those who are being led it implies that they are obediently following that lead!

Marc Roby: Paul speaks of that obedience at the beginning of his letter to the Romans. In Romans 1:5 Paul wrote that “we received grace and apostleship to call people from among all the Gentiles to the obedience that comes from faith.” [2]

Dr. Spencer: Yes, the English Standard Version, which more literally follows the Greek, translates that part of Romans 1:5 as, “we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations”. In his commentary on Romans, Mathew writes, “The gospel proclamation demands the obedience of faith, meaning saving faith in Jesus that issues in total obedience to Christ the King.”[3]

Marc Roby: I think a lot of people will take exception to the idea that saving faith issues in total obedience.

Dr. Spencer: I’m quite sure that by total obedience he does not mean perfect obedience. But he does mean real, observable, tangible obedience. And Mathew isn’t the only one. In his commentary on Romans the great 20^th-century theologian John Murray wrote the following about this verse, “Faith is regarded as an act of obedience, of commitment to the gospel of Christ. Hence the implications of this expression ‘obedience of faith’ are far-reaching. For the faith which the apostleship was intended to promote was not an evanescent act of emotion but the commitment of wholehearted devotion to Christ and to the truth of his gospel.”[4]

Marc Roby: Emotional commitments are common, and they are also commonly forsaken as is evidenced by the divorce rate in our culture. I like the comparison that is sometimes made between committing ourselves to Christ and signing a mortgage or joining the army – once you have committed you don’t have the freedom to renege on that commitment without serious consequences.

Dr. Spencer: That is a good comparison. Although in the case of committing our lives to Christ, we have God’s promise that he will not let us fail. Therefore, if someone leaves the faith permanently, we can conclude he or she was never born again and was never a true believer at all. We read in 1 John 2:19 that “They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us.”

But getting back to the obedience of faith, even more important than the view of any theologian on this verse, the Bible itself is clear that obedience is expected of true believers. We noted last time that in his great commission to the church, Jesus told us in Matthew 28:19-20 to “Go … and make disciples … teaching them to obey everything I have commanded you”. And in John 14:15 Jesus said, “If you love me, you will obey what I command.”

Marc Roby: And we could add many more verses to those. For example, we are told in Luke 11:27 that “a woman in the crowd called out” to Jesus, “Blessed is the mother who gave you birth and nursed you.” And then we read in Verse 28 that Jesus replied, “Blessed rather are those who hear the word of God and obey it.” And in John 14:23 we read that Jesus said, “If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him.”

Dr. Spencer: We are also told in John 15:10 that Jesus said, “If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love.” Jesus is our example, and he obeyed his Father perfectly. We are commanded in 1 Corinthians 10:31, “whether you eat or drink or whatever you do, do it all for the glory of God.” Now, we all have to eat and drink to survive, but these mundane tasks are listed to indicate that every single aspect of our lives is to be directed to the glory of God. And if we then ask, how do I glorify God? Jesus himself gives us the answer. We read in John 17:4 that while praying to God the Father Jesus said, “I have brought you glory on earth by completing the work you gave me to do.”

Marc Roby: And God has given all of us work to do. That isn’t just true for Jesus, his apostles and certain special people called by God for great works of service.

Dr. Spencer: You’re completely right about that. Every single Christian has work that God has assigned for him to do. Paul wrote in Ephesians 2:10 that “we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.” And we shouldn’t think that this only applies to occasional big things of a so-called spiritual nature. This is speaking about our daily walk. In fact, in the original Greek, the verse uses the verb περιπατέω (peripateō), which means to walk. The English Standard Version gives us a more literal rendering of this verse, it says that “we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”

Marc Roby: Yes, I like that way of putting it. It makes it clear that we are active and that it includes everything we do, every step. And since we have been speaking about the Holy Spirit being given to believers to enable them to believe, understand and obey God’s word, the statement made by Peter and the other apostles to the Sanhedrin in Acts 5 seems to be particularly relevant.

The Sanhedrin was the Jewish ruling council and they dragged the apostles in to question them because they were preaching the gospel in spite of having been commanded not to. In Acts 5:29 they gave the well-known reply, “We must obey God rather than men!” But then they went on to speak of Jesus’ resurrection and said, in Verse 32, “We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him.”

Dr. Spencer: That is a great verse for our present topic. There is a circularity here of course. We need the Holy Spirit to believe and obey, but we are told that God has given the Holy Spirit to those who obey him. The circularity is really more of an upward spiral though. God grants us new birth through the action of the Holy Spirit, which causes us to repent and believe, which causes us to be united to Jesus Christ by faith, which justifies us in the sight of God. We are also enabled by our new nature and the indwelling Spirit to obey, which results in our being given more of the Holy Spirit and so on. It is a glorious upward spiral if we live an obedient life.

Marc Roby: That is indeed a marvelous upward spiral. God initiates it, God empowers it, God guides it and, in the end, God rewards it with eternal pleasures in his presence.

Dr. Spencer: All very true. But getting back to this point that Christians are called to obey, we see a very explicit statement in the doxology at the end of Paul’s letter to the church in Rome. In Romans 16:25-27 Paul closes his letter by writing, “Now to him who is able to establish you by my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery hidden for long ages past, but now revealed and made known through the prophetic writings by the command of the eternal God, so that all nations might believe and obey him—to the only wise God be glory forever through Jesus Christ! Amen.”

Now, we must pay very careful attention to what Paul wrote about the reason for God commanding that this mystery be revealed, it was, “so that all nations might believe and obey him”. Or as the English Standard Version phrases it, which is more faithful to the original Greek, “to bring about the obedience of faith”. The expression “the obedience of faith” is the exact same expression in the Greek as we saw in Romans 1:5 a few minutes ago.

Marc Roby: That is a very explicit statement about the purpose of the gospel. In terms of the lives of God’s people here and now, the purpose is to bring about the obedience of faith.

Dr. Spencer: And God’s people bring him glory through their obedience. Let me finish this point by quoting a very important statement. In Hebrews 5:8-9 we are told that “Although [Jesus Christ] was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him”. The limiting clause at the end of that statement is exceptionally important. Jesus is not the source of eternal salvation for everyone, or even for those who pray a prayer and call him their Savior or Lord, he is the source of eternal salvation “for all who obey him”, and we could add, for no others.

Marc Roby: We should probably circle back and address directly the argument against requiring obedience. You will hear some professing Christians say something like this, “If you claim that obedience is necessary for salvation, you are adding to the biblical message, which says that ‘if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.’ In other words, you are denying that we are saved by grace alone.”

Dr. Spencer: I have heard that exact argument. And it is fallacious for several reasons. You were quoting directly from Romans 10:9, so the statement is certainly biblical. But as always, we must interpret the Bible according to the first rule of hermeneutics, which says that the Bible itself must be used to interpret the Bible. God never contradicts himself. So, for example, when we read in Romans 10:9 that “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved”, we cannot interpret that to mean simply that you have said “Jesus is Lord” and that you think you truly believe. Your declaration is not definitive on this point or else Jesus’ statement in Matthew 7:21 makes no sense. He said there that “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” And the passage goes on to tell us that these people told him about many things they had done in his name. They all thought they were saved, but Jesus says they were not. Therefore, we have to be careful in how we understand Romans 10:9. It must be consistent with Matthew 7:21.

Marc Roby: And in that statement Jesus clearly said that only those who do the will of his Father will enter heaven.

Dr. Spencer: Exactly. It boils down to obedience. So, the first reason the argument you presented is wrong is that it doesn’t interpret the gospel in a way that is consistent with the teaching of the entire Bible. The second reason it is wrong is that it misunderstands the role of obedience in our salvation. I’ve said this before, but I’ll say it again in different words. Our obedience is not the basis for our salvation, it is the proof of our salvation. We are justified by grace alone, through faith alone, in Jesus Christ alone. But the faith that saves must be an obedient faith or it isn’t real.

Marc Roby: And the Lord’s brother, James, very famously deals with this point in his letter.

Dr. Spencer: He does, yes. In James 2:14 he asks the question, “What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?” And he then goes on to discuss the question and concludes in James 2:26 by saying, “For as the body apart from the spirit is dead, so also faith apart from works is dead.”

Marc Roby: That’s a graphic picture. It makes me think of a dead person lying on a table in the morgue. The body is there, but there is no life.

Dr. Spencer: And that is exactly what faith without works is like. It may have the outward form, but it is missing the power, the movement, the energizing life force. It is a very sad fact that this describes many professing Christians. They may be very nice people. They may give to the poor and help serve food at a homeless shelter. They may do all sorts of things that are good. But their lives lack obedience to God. When God says that you shouldn’t be in debt, they make up some reason why that rule doesn’t apply in our modern society. When God says that he hates divorce, they reply that no one could live with their ex. When God says that marriage is between a man and woman, they come up with some contrived answer about that only being true in an ancient culture. When God says not to be drunk, they say that only means not to be habitually drunk and so on.

And, most importantly, when God says that we are to love him with all of our heart, mind, soul and strength, they demonstrate by their almost total inattention to his Word and their lack of prayer and worship that they don’t love him at all. They love this world. And yet, John wrote in 1 John 2:15, “Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him.”

Marc Roby: And, of course, that doesn’t mean that there are no legitimate pleasures in this life, but our focus is not to be on this life. And the letter you just quoted from, 1 John, talks about how we can make sure that our faith is real. In 1 John 2:3-4 he wrote, “We know that we have come to know him if we obey his commands. The man who says, ‘I know him,’ but does not do what he commands is a liar, and the truth is not in him.”

Dr. Spencer: And he gives us a number of specific tests in that letter that we can apply. In fact, we are commanded in 2 Peter 1:10 to make our calling and election sure. And in 2 Corinthians 13:5 the apostle Paul tells us to, “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” And in Philippians 2:12 he told us to “work out [our] salvation with fear and trembling”. These admonitions make no sense unless our inward faith can be tested by looking at our outward actions.

Marc Roby: And those outward actions must be evaluated based on the Word of God, not our own ideas of what is good.

Dr. Spencer: Exactly. We are to examine whether or not we are obedient to God. Not whether or not we are “nice” people who do “nice” things by the standards of our society. You can’t say someone is a Christian just because he smiles all the time and never has an unkind word to say. In examining ourselves we must be very careful to use the Word of God. If we have been born again, we have been transformed. There is always much more work to be done of course. None of us will ever reach perfection in this life. But there must be observable change and there must be a desire to obey God and some measure of success in doing so or we have no basis for believing that we have been saved. In Matthew 7:13-14 we read that Jesus said, “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.”

Marc Roby: That is a scary verse.

Dr. Spencer: It is. But if we are truly saved, then Jesus Christ is our King. He is our Lord. And we desire to obey him. And he gives us his Holy Spirit to enable us to obey him. Paul wrote in Philippians 4:13 that “I can do everything through him who gives me strength.”

And God’s Word gives us a number of tests that we can apply to see whether or not we are born again. No one will receive a perfect score on these tests, but the only rational basis for having any confidence that we are born again is our present obedience to the will of God as found in his Word.

Marc Roby: I look forward to continuing this discussion, but we are out of time for today, so let me take this opportunity to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org, and we’ll get back to you.

[1] P.G. Mathew, Romans: The Gospel Freedom (Volume 1), Grace and Glory Ministries, 2011, pg. 536

[2] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[3] Mathew, op. cit., pg. 11

[4] John Murray, The Epistle to the Romans, Vol. 1, William B. Eerdmans Publishing Company, 1965, pp 13-14

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[120] Christians Obey

October 10, 2019
Tagged as: born again, Christ as King, Christology, greatest commandment, Holy Spirit, Jesus Christ, justification, Lordship-Salvation controversy, Martin Luther, obedience, Roman Catholic, Salvation, sanctification, Shema, Ten Commandments

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine Christology. In our last session we started to examine Christ as King. He is the ruling sovereign of the kingdom of heaven. We noted that the first thing he must do for his subjects is to bring them into the kingdom, which requires that they be born again. We ended by noting that the next thing Jesus does is to rule his subjects, and he does that, in part, by giving them his Holy Spirit. Dr. Spencer, how would you like to proceed today?

Dr. Spencer: I want to spend some time looking into the very practical issue of how Christ rules in the life of every true believer.

Marc Roby: Well, that is certainly a challenging topic. We are told in 1 Corinthians 10:31 that “whether you eat or drink or whatever you do, do it all for the glory of God”[1], which is an amazing statement. By mentioning mundane daily activities like eating and drinking, Paul was illustrating the comprehensive nature of the lordship of Christ.

Dr. Spencer: Yes, that is a very challenging verse indeed when you take it seriously, as all believers should. But there are other verses that are equally challenging. For example, in 2 Corinthians 10:5, Paul tells us that we should “take captive every thought to make it obedient to Christ.” So we aren’t even free to think what we want to think. Jesus is the Lord of my thoughts just as much as he is of my actions.

Marc Roby: We could also say that he is the Lord of our emotions. In Ephesians 4:31 we are told to, “Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice.”

Dr. Spencer: That’s true, and perhaps even more surprising to people, God also commands us to love. Biblical love is not a mushy feeling, it is a determination to do what is best for someone. When Christ was asked which commandment is the most important, we are told in Mark 12:29-31 that he responded by saying, “The most important one, is this: ‘Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.”

Marc Roby: It’s interesting to note that there is nothing new about those commands, Jesus was quoting from the Old Testament.

Dr. Spencer: That’s true. But we must again pause to think and be serious about the meaning of these words. We are commanded to love the Lord our God with all of our heart, soul, mind and strength. No one does that. And we are commanded to love our neighbor as ourselves, no one does that either. We are all guilty of violating the two most important commandments every single day.

Marc Roby: That’s a bit disconcerting.

Dr. Spencer: I agree. But it is important for us to see just how far short of meeting God’s requirements we fall. Sin is not a little problem. It is immense. And we are utterly incapable of solving it ourselves. As a result, Christians need to realize how serious the kingship of Christ is. We have been saved, but we are in the process of being transformed. If that is not a present reality in your life, then you have not been saved. And our transformation is serious work that occurs under the rule of Jesus Christ the King.

Marc Roby: And the fact that we are in the process of being transformed is clearly stated in the Bible. For example, in Romans 8:29 we read, “For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.” And in 2 Corinthians 3:18 Paul wrote that “we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.”

Dr. Spencer: Those are both great verses, and it is a very important point. Modern Christians often seem to think that once you are saved the work is over and you just go on living your life the same old way. But that is not at all the biblical model. Our lives are to be controlled by God and lived for a purpose. We should be constantly changing, not standing still.

Paul wrote in Philippians 3:10, “I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings”. But then he wrote about the constant effort that’s required to know Christ this way. He went on to say, in Verses 12-14, “Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.”

Marc Roby: It is amazing that even the apostle Paul did not consider himself to have attained this knowledge! He also wrote about being transformed in Romans 12:2, where we read, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.”

Dr. Spencer: And we see in that verse that our minds must be transformed. As I said earlier, we can’t think whatever we want to think. We must learn to think and act biblically.

And this transformation, which is called being sanctified, is not optional. There is a very common but completely unbiblical idea out there that you can accept Jesus as your Savior, but not have him as your Lord. People who hold this view would say that it is good to have Jesus be your Lord, but that isn’t essential to salvation.

Marc Roby: That’s been called the Lordship-Salvation controversy.

Dr. Spencer: It has, and we will spend more time on it at a later date. But it is an incredibly important point and we need to talk about it now to some extent because far too many people have accepted the idea that you can pray a prayer and be saved no matter how you then live. But praying a prayer doesn’t save anyone. Only Jesus saves. But Jesus only saves in the way the Bible describes. You must be born again. And if you are born again, you a new creation and your life will be different. You won’t be perfect, and you cannot earn any part of your salvation. But if you haven’t been changed at all, then you haven’t been saved. And praying a prayer does not, in and of itself, change you.

Marc Roby: I would say that even one person being deceived by this false gospel is one too many.

Dr. Spencer: And I would agree. Now you mentioned earlier that Christ was quoting the Old Testament when he spoke of the two greatest commandments, and I think it will be instructive to look at the Old Testament to get a better understanding of the comprehensive and serious nature of the lordship of Christ. Christ actually quoted from two Old Testament passages, and I want to look at just the first because it is the most important.

Marc Roby: I’m sure that you’re referring to Deuteronomy 6:4-5 where Moses commanded the people, “Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength.”

Dr. Spencer: That’s right. The Jews consider this passage to be one of the most important of all in the Old Testament. They refer to the first verse, “Hear, O Israel: The LORD our God, the LORD is one.” As the “Shema”, which is the first word in the Hebrew text for that verse. The word means “to heed, listen, and obey.”[2]

Moses said this to the people after he had given them the Ten Commandments, which we read in both Exodus 20 and Deuteronomy 5. The people were terrified by the sight and sound of Moses meeting with God on top of Mount Sinai and we read in Deuteronomy 5:27 that they told Moses, “Go near and listen to all that the LORD our God says. Then tell us whatever the LORD our God tells you. We will listen and obey.”

Marc Roby: And Moses did tell them everything God commanded him to say, but the people did not listen and obey as they said they would.

Dr. Spencer: No, they didn’t. And their disobedience brought great trouble. But I want to emphasize what Moses said to them. Right after telling them to Love the Lord with all their heart, soul and strength, we read the following in Deuteronomy 6:6-9, “These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates.”

Marc Roby: That certainly makes it clear that God’s commands are important and we are to be very serious about knowing them, keeping them and passing them on to our children. This also reminds me of one of the last things Moses told the people before God called him home. In Deuteronomy 32:46-47 we read that Moses said, “Take to heart all the words I have solemnly declared to you this day, so that you may command your children to obey carefully all the words of this law. They are not just idle words for you—they are your life. By them you will live long in the land you are crossing the Jordan to possess.”

Dr. Spencer: And it is extremely important for Christians to understand that God’s law is still important for us today. We must properly balance two biblical strands of teaching. First, we must boldly proclaim that no one will be saved by keeping the law as Paul clearly tells us in Romans 3 and elsewhere. For example, in Galatians 2:16 Paul wrote that we, “know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.”

Marc Roby: And so the rallying cry of the Reformation was that we are justified by grace alone, through faith alone, in Christ alone.

Dr. Spencer: And that statement is absolutely correct; which is to say, it is biblical. The biblical view is opposed to the Roman Catholic view of salvation and all other views that give man any of the credit for his own salvation.

But there is, as I said, a second strand of biblical teaching that has to a very significant extent been lost in the modern protestant church world. That strand is that obedience is absolutely essential to salvation; but before everyone turns us off for being heretical, let me point out that I said obedience is essential for salvation, not justification.

Marc Roby: Well, those two words are often used more or less synonymously.

Dr. Spencer: They are, but salvation is a more general term, which refers to the whole process, while justification is quite specific and refers to a single event. In a theological sense, to be justified means that God has declared you to be just based on your being united to Christ by faith. Our justification is based on Christ’s merits alone, not ours. But the only way we can be united to Christ by faith is if we have been born again, which is what enables us to believe. And, if we have been born again, then we are new creations as Paul tells us in 2 Corinthians 5:17, we are not the same old person and we will not, therefore, behave the same old way.

Marc Roby: That seems like a perfectly obvious statement.

Dr. Spencer: I think it is, yes. And if we have been born again, we love Jesus Christ. And we are told in John 14:15 that Jesus said “If you love me, you will obey what I command.” Our obedience is not in any way meritorious. In other words, our obedience is not in any way a reason for our justification. We are not justified because we obey. We obey because of our new nature, which is also why we believe and are justified. The cause of our faith and the cause of our obedience are the same. Paul wrote in Ephesians 2:10 that “we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.”

Marc Roby: And Jesus Christ himself said, as we read in Matthew 7:21, that “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven.”

Dr. Spencer: That is a clear statement that just saying Jesus is Lord will not save you. Your life must demonstrate that it is a true statement. You must demonstrate that you are, as Paul says in 2 Corinthians 5:17, “a new creation”. In other words, you must do the will of the Father in heaven.

Look at what is often called the great commission. In Matthew 28:18-20 we read that Jesus told his disciples, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.” We are to teach people to obey everything Jesus commanded. No one will earn his salvation by doing so, but anyone who has truly been saved will do so. If we say that obeying Christ is somehow optional, that he can be your Savior without being your Lord, then we eviscerate every command in the New Testament. They all become mere suggestions.

Now, our obedience is never perfect of course, but if our new nature doesn’t manifest itself in new behavior, then our nature isn’t really new at all. We are the same old sinner headed for hell.

Marc Roby: I’m reminded of what Paul wrote in Ephesians 4:28, that “He who has been stealing must steal no longer, but must work, doing something useful with his own hands, that he may have something to share with those in need.” Paul clearly expected true believers to lead changed lives.

Dr. Spencer: And getting back to Jesus serving as our King, that changed life is characterized by obedience to our King. We are to obey everything he commanded. Martin Luther wrote that “Our faith in Christ does not free us from works but from false opinions concerning works, that is, from the foolish presumption that justification is acquired by works.”[3]

Marc Roby: That’s a great quote. I think people often have the mistaken idea that Martin Luther was opposed to saying anything about Christians having good works. But that quote makes it clear that he was only opposed to thinking that works were in any way the basis for our salvation.

Dr. Spencer: That is the critically important point. We will talk much more about salvation later when we get to the topic of soteriology, but I think we’ve said enough for now and I want to get back to looking at Christ as King.

As Christians, we are to live obedient lives. And God provides the Holy Spirit to help us do that. First, of course, the Holy Spirit is primarily responsible for causing us to be born again as we read in John 3:7-8, where Christ said, “You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”

Marc Roby: That is the essential first step in our being saved. As we’ve said, we must first be brought into God’s kingdom for Christ to truly be our King.

Dr. Spencer: And the second thing the Holy Spirit does for us is to enable us to understand the Word of God. Not perfectly or without any work on our part of course, but without the Holy Spirit there is no hope of properly understanding the Word. We read in 1 Corinthians 2:14 that “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.”

Marc Roby: That reminds me of what Paul wrote in Ephesians 1:17. He said, “I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better.”

Dr. Spencer: The Holy Spirit dwells in every true believer, to give us greater knowledge of God and his Word, and to enable us to obey. We are told in Romans 8:14 that “those who are led by the Spirit of God are sons of God.” The Greek verb translated here as “led” is a present-tense verb, meaning that the action continues, which is why the Rev. P.G. Mathew renders the verse, “those who are being led by the Spirit of God, they and they alone are the sons of God.”[4]

Marc Roby: But even true Christians do not always follow this leading perfectly.

Dr. Spencer: No, regrettably, we don’t. The Holy Spirit illuminates our minds to understand the Word of God, he provides an internal rebuke when needed and he gives us the power necessary to obey, but he doesn’t force us. Paul warns us in Ephesians 4:30 to, “not grieve the Holy Spirit of God”, which of course implies that we can grieve the Spirit.

Marc Roby: And while I look forward to examining further how the Holy Spirit leads God’s children, this seems like a good place to break for today, so I’d like to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org, and we would love to hear from you.

[2] Hebrew-Greek Keyword Study Bible, New International Version, AMG Internation, 1996, pg. 215

[3] Martin Luther, On Christian Liberty, Translated by W.A. Lambert, Revised by H.J. Grimm, Fortress Press, 2003, pg. 65

[4] P.G. Mathew, Romans: The Gospel Freedom (Volume 1), Grace and Glory Ministries, 2011, pg. 536

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Yes Single

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine Christology. Last time we established that Jesus Christ was fully human and that he overcame every temptation in his humanity, strengthened by the same Holy Spirit power that is available to all believers, which is a serious challenge to us all to not sin. Dr. Spencer, what do you want to discuss today?

Dr. Spencer: I want to look at why it is theologically important that Jesus be fully human. As we noted in Session 113, the apostle wrote in 1 John 4:2-3 that “This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.” [1] So, to deny the full humanity of Jesus is to give place to the spirit of the antichrist.

Marc Roby: Well, that certainly emphasizes the importance of the topic.

Dr. Spencer: It does, yes. And in examining this topic, I am going to again follow fairly closely the presentation in Wayne Grudem’s book Systematic Theology. He notes that there are “several reasons why Jesus had to be fully man if he was going to be the Messiah and earn our salvation.”[2]

Marc Roby: Now, before you proceed, perhaps we should remind our listeners that the Hebrew word Messiah simply means anointed and refers to the Savior promised in the Old Testament. The Greek word Χριστός (Christos), which also means anointed, is the source of our English word Christ. Jesus is the anointed one.

Dr. Spencer: Well, we haven’t said that in quite a while and not everyone knows it, so it is a timely reminder.

But getting back to why the Messiah, or the Christ, had to be fully man in order to earn our salvation, the first reason Grudem lists is that he had to be man in order to be our representative before God as he fully obeyed God’s laws.

Remember that Adam was God’s appointed representative for the entire human race, which theologians call our federal head, as we discussed at some length in Session 76. Therefore, because he was our representative, when he fell he brought the whole race into what the Westminster Shorter Catechism calls “an estate of sin and misery.”[3]

Marc Roby: And so Jesus Christ had to be fully man in order to be a new representative, or federal head, to redeem his people from the estate of sin and misery.

Dr. Spencer: That’s exactly right. The apostle Paul explains this in his letter to the Romans and also mentions it in his first letter to the church in Corinth. In Romans 5:18-19 we read, “Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.”

Marc Roby: And when Paul speaks about “the obedience of the one man” he is clearly referring to Jesus Christ.

Dr. Spencer: Yes, that is absolutely clear if you read the whole passage. I don’t want to repeat what we said in Session 76 so anyone who is interested can go look at that, but every human being is either represented by Adam or by Jesus Christ. All human beings are initially represented by Adam by virtue of being his descendants. As a result, we inherit his sinful nature and the guilt of his sin. In addition, of course, we heap up more guilt for our own sins and, if we die in Adam, meaning that we are still represented by him, we will go to eternal hell.

Marc Roby: Praise God that through Jesus Christ he has provided another option!

Dr. Spencer: And it is a most blessed and gracious option. As Paul tells us in Romans 10:9, “if you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved.” In other words, if we repent of our sins and believe on the Lord Jesus Christ, then we are united to him by faith and he becomes our representative instead of Adam. The biblical language is that we are then “in Christ”.

Marc Roby: And if we are in Christ, he is in us! Jesus told us in John 14:20 that “On that day you will realize that I am in my Father, and you are in me, and I am in you.” What an awesome and incomprehensible truth that is. God is in us! I don’t understand it, but I rejoice that it is true.

Dr. Spencer: It is impossible to overstate the magnitude of that blessing. In 1 Corinthians 15:22 Paul tells us, “For as in Adam all die, so in Christ all will be made alive.” But we must remember the first rule of hermeneutics and interpret this verse in the light of the entire Bible; “all” does not mean each and every person without exception. It means all of a particular class. The very next verse, 1 Corinthians 15:23, says “But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to him.” In other words, Christ will be raised from the dead first, which is what we commemorate on Easter Sunday, but when he comes again, “those who belong to him” will also be raised from the dead, which is referring to the resurrection of our bodies. And the fact that Paul uses the limiting clause “those who belong to him” tells us clearly that he isn’t referring to every single human being.

Marc Roby: Well, this might be a good time for to summarize what we’ve said so far. We’ve noted that every human being is represented by either Adam or Jesus Christ, which we had discussed at much greater length in Session 76. Everyone is initially united to Adam by virtue of being a human being, and those who place their faith in Jesus Christ are then united to him by that faith and he then becomes their representative.

Dr. Spencer: Which explains why Jesus had to be a man. It is God’s will that we be represented by a man and Adam and Jesus Christ are the only two options available. There is no third way. And, if we are represented by Christ, he took our sins upon himself and paid the penalty for them on the cross and in return we are given his perfect righteousness, which make us fit for heaven.

Marc Roby: I’d say that that is the most amazing and one-sided transaction imaginable. We give up our filthy sins, guilt and shame, which deserve hell, and receive Christ’s perfect righteousness, which deserves heaven.

Dr. Spencer: Yes, theologians call this the double transaction or double imputation. Paul wrote about it in 2 Corinthians 5:21 when he said that “God made him” which refers to Jesus Christ, “who had no sin to be sin for us, so that in him we might become the righteousness of God.”

Marc Roby: That is truly marvelous. Why else did Jesus have to be fully man?

Dr. Spencer: The second reason Grudem gives is that Jesus needed to be man to be a substitute sacrifice for us. After all, God cannot die. In speaking about Christ, the writer of Hebrews says, in Hebrews 2:14, that “Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death—that is, the devil”. And in Verse 17 of that chapter we read, “For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people.”

Marc Roby: I feel compelled to point out that that word “atonement” there is an interpretation, rather than a translation of the Greek word in this verse. It should say “propitiation”, not “atonement”.

Dr. Spencer: I agree, and other translations do a better job on this verse. We will get to that in a later session, but for now I want to stick to the question of why Jesus had to be a true man.

Marc Roby: Okay, what is the third reason Grudem lists?

Dr. Spencer: He notes that Jesus had to be both God and man in order to be the only mediator between God and man. We read in 1 Timothy 2:5 that “there is one God and one mediator between God and men, the man Christ Jesus”.

Marc Roby: Now it’s sad when you think about Adam and Eve before the fall. They didn’t need a mediator. They had direct fellowship and communion with God. But they lost that privilege because of their sin.

Dr. Spencer: Yes, that is terrible, but praise God for his mercy. He restores us to fellowship with him in Jesus Christ.

And the fourth reason Grudem gives that Jesus had to be real man is to fulfill God’s original purpose for man to rule over the rest of creation. God’s original purpose was expressed in Genesis 1:26 where we read that God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.” But because man sinned, he doesn’t rule properly.

Marc Roby: Yes, and, as a result, Jesus had to come and clean up our mess so to speak.

Dr. Spencer: I guess that’s one way of putting it. In 1Corinthians 15:24-25 the apostle Paul wrote that the end will come when Christ “hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet.” And to reign, of course, means to rule.

Marc Roby: And the amazing truth is that we will reign with him. We read in 2 Timothy 2:12 that “if we endure, we will also reign with him.”

Dr. Spencer: That’s an incredible promise. And that brings us to the fifth reason Grudem gives for Jesus being a man. He must be a true man in order to be our example for how to properly live. We are told in Romans 8:29 that “those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.” And in 1 Peter 2:21 the apostle tell us, “To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.”

Marc Roby: I don’t think that many people like the idea of following in Jesus’ steps in terms of suffering.

Dr. Spencer: Yes, I don’t know anyone who likes suffering. But Jesus himself told us in Matthew 16:24 that “If anyone would come after me, he must deny himself and take up his cross and follow me.” To understand this verse you need to know that the Romans usually made a condemned criminal carry his own cross to the place of crucifixion. So, to deny ourselves and take up our cross is a clear reference to dying.

Marc Roby: We need to remember that death is not the end of existence. The real meaning of death is separation, as we discussed in Session 104. In Colossians 3:5 Paul commands us to “Put to death, therefore, whatever belongs to your earthly nature”. Instead, in Ephesians 4:24, he tells us we are to “put on the new self, created to be like God in true righteousness and holiness”.

Dr. Spencer: That’s an important point because most people, even many professing Christians, think of death as the cessation of existence. But, if that were true, then it would make no sense to say, as Paul does in Ephesians 2:1-2, that a person could be dead in his transgressions and sins, in which he used to live. As always, we need the biblical worldview to properly understand the Bible and the world we live in.

But, getting back to Grudem’s point. Jesus Christ is to be our example. We are not to do everything he did of course, some of the things he did and said were only proper for God to do or say. But the way he lived, in perfect obedience to the commands of God, is to be our example.

Marc Roby: Probably the most famous verses to make that point are in the book of Hebrews. Hebrews Chapter 11 is often called the hall of fame of faith and it lists a number of biblical examples of people who lived faithful lives. And then, in Hebrews 12:1-2, we are told, “Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.”

Dr. Spencer: Yes, that is a great encouragement. We have many godly men and women throughout history and even at the present time to whom we can look as examples of living godly Christian lives. But our ultimate example is Jesus Christ himself. And the ultimate picture of his faithfulness was that he was willing to take our sins upon himself and endure the wrath of God on our behalf.

Marc Roby: That is obviously an example that none of us ever live up to.

Dr. Spencer: Well, that’s for sure. But let’s quickly finish listing Grudem’s reasons why Jesus had to be a man. The next one he gives is that Jesus had to be a man in order to be what the Bible calls the firstborn from the dead and the pattern for our resurrection bodies.

Marc Roby: You read Romans 8:29 a few minutes ago, which says that Christ is to be the “firstborn among many brothers”. But we also read in Colossians 1:18 that Christ “is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy.”

Dr. Spencer: And in speaking of our physical resurrection in 1 Corinthians 15:42 the apostle Paul wrote that “The body that is sown is perishable, it is raised imperishable”. And then, in Verse 49, he says that “just as we have borne the likeness of the earthly man,” which refers to Adam, “so shall we bear the likeness of the man from heaven.” Which, of course, refers to Jesus Christ.

Marc Roby: And in Philippians 3:20-21 Paul wrote that “our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.”

Dr. Spencer: That’s a great passage. And it brings us to the final reason Grudem gives for Jesus needing to be a man. And this one is a bit difficult to grasp. As God, Jesus knows everything, including exactly how we feel and what we think. He knows all of our temptations, fears and trials perfectly. And yet, in Hebrews 4:14-15 we are told that “since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin.”

Marc Roby: And so, we are being told that by actually experiencing temptation himself, Jesus is better able to sympathize with us. I see the problem, it would appear that he learned something.

Dr. Spencer: I think this falls into the category of things that we can’t fully comprehend. But we are told in Hebrews 2:18 that because Christ “himself suffered when he was tempted, he is able to help those who are being tempted.” So, we must accept it as true even if we can’t fully understand it. I do think it is a marvelous example of God’s love for his people. Jesus suffered in this life for a number of different reasons, but among them is that he is better able to sympathize with us when we are tempted.

Marc Roby: Yes, that is an amazing fact to meditate on. And a great place to end for today, so let me take this opportunity to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org, and we will do our best to answer.

[2] Wayne Grudem, Systematic Theology, Inter-Varsity Press, 1994, pg 540

[3] Westminster Shorter Catechism, Question 17: Into what estate did the fall bring mankind? Answer: The fall brought mankind into an estate of sin and misery.

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Yes Single

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine biblical anthropology. Dr. Spencer, I think we finished discussing total depravity last time, what else needs to be said about the nature of man?

Dr. Spencer: I’d like to wrap-up our discussion of anthropology by discussing a very important controversy in the church, both historically and at present. And I’d like to begin that discussion by noting that one of the distinguishing marks of true biblical Christianity is that it is theocentric, that is God-centered, not anthropocentric, or man-centered. This emphasis is extremely important in every area of theology, including anthropology.

Marc Roby: How so?

Dr. Spencer: If you have an anthropocentric view, your focus by definition is on man, which produces a strong tendency to distort a number of important doctrines and also has a significant impact on how we worship God. With regard to anthropology, an anthropocentric view often leads to thinking that man’s free will is far more important and far freer than it really is.

Marc Roby: Can you explain how that affects some of the doctrines we’ve discussed?

Dr. Spencer: Absolutely. Consider the doctrine of total depravity. Remember that total depravity declares that there is no part of our nature that is unaffected by sin. We are born spiritually dead and must therefore be born again before we are able to repent, believe in Jesus Christ and be saved.

If you have an anthropocentric view of Christianity, you are virtually certain to object to this doctrine in spite of the fact that it is clearly biblical. You will instead demand that it is unfair to require of men anything that they are incapable of doing. This is the core of the Pelagian controversy.

Marc Roby: And for those listeners who don’t know, Pelagius was a British monk who lived from 360 to 418 AD and he denied the doctrine of total depravity. He was strongly opposed by St. Augustine.

Dr. Spencer: And this controversy continues in the church today. The vast majority of professing Christians are, whether they know it or not, Pelagian or semi-Pelagian in their theology. Many, if not most, are unaware of this because the underlying assumption often goes unstated and almost always goes unchallenged.

Charles Hodge states the fundamental assumption made by Pelagius very clearly. He writes that “the primary assumption [is] that ability limits obligation; that a man can be neither praised nor blamed, neither rewarded nor condemned, except for his own acts and self-acquired character”.[1]

Marc Roby: The key statement there is that ability limits obligation. In other words, Pelagius assumed that it is improper or unfair to require something of me that I am unable to do.

Dr. Spencer: That is the key idea. And I think we have to admit that the idea sounds quite reasonable at first. But let me unpack the assumption, as stated by Hodge, a bit more and then we will see why it is wrong. First, Hodge goes on to say that in the view of Pelagius, we can’t be praised or blamed, rewarded or condemned except for our own actions and our “self-acquired character.”

Marc Roby: Now, we probably want to explain what “self-acquired character” refers to.

Dr. Spencer: I agree. He is, essentially, referring to habits formed by a consistent pattern of actions. So, for example, if someone steals something, that is a sin and that act can be justly condemned. If the person steals repeatedly, it will form a self-acquired character; that is, a predisposition to stealing, and that inward character can then also be justly condemned.

But Pelagius denied that I can be justly held accountable for any part of my character that is innate, that is not the result of my own actions. He did not think that people are born with a good or a bad nature. And this included Adam. Pelagius denied that he was created righteous in his nature. He was neutral, according to Pelagius, and would become either righteous or sinful based on his own actions.[2]

Marc Roby: And, as you noted, on the face of it, it sounds reasonable to say that we should only be judged based on our own actions.

Dr. Spencer: But there are serious problems with that view. First of all, as we noted when discussing free will before, especially in Session 84, our will always chooses the action that is most desirable to us at the time when all things are taken into account. If we were ever truly neutral, we would not be able to make any decisions. But, in fact, we do have an internal nature that inclines us in one direction or another.

Marc Roby: But, as you pointed out by the example of stealing, that nature could possibly be self-acquired out of habit.

Dr. Spencer: Perhaps, but we must then ask, “Why did we ever steal the first time?”

Marc Roby: Well, it could have just been an impulse, like a child stealing a candy bar. It might not have been something that was thought through.

Dr. Spencer: That’s possible. But if our character was such that we thought stealing was wrong, we would then feel guilt after that impulse action and we would not be very likely to do it again, let alone do it enough times for it to become a habit. Do you see the problem? For it to become a habit, there already had to be something in our character that approved of stealing, otherwise we would not have done it repeatedly.

Marc Roby: Yes, I see your point.

Dr. Spencer: Hodge makes a number of arguments to show that this assumption made by Pelagius was wrong. The assumption being that our ability limits our obligation and we therefore can’t be justly judged for our character unless that character is the result of our own free actions. His first reason is that this notion is opposed by our own consciousness. He points out that “we hold ourselves responsible not only for the deliberate acts of the will, that is, for acts of deliberate self-determination, which suppose both knowledge and volition, but also for emotional, impulsive acts, which precede all deliberation; and not only for such impulsive acts, but also for the principles, dispositions, or immanent states of the mind, by which its acts whether impulsive or deliberate, are determined.”[3]

Marc Roby: That’s quite a mouthful. But I think this is the same point we just made with the example of stealing something on an impulse. We hold ourselves accountable for such actions even if they were not planned. And, in fact, as he says, we hold ourselves accountable for the “states of the mind” which produce such actions.

Dr. Spencer: And I think his point is a very important one. Because we hold ourselves accountable in this way, we are testifying that we believe there is a culpable moral character to the inner nature from which our acts proceed. He correctly points out that “When we pronounce a man either good or bad, the judgment is not founded upon his acts, but upon his character as revealed by his acts.”

Marc Roby: And that agrees with what Jesus Christ himself said. He uses an agricultural metaphor and argues that you can tell a tree by its fruit. In Matthew 7:17-18 Jesus said, “every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit.” [4] And then, in Verse 20 he concluded, “Thus, by their fruit you will recognize them.”

Dr. Spencer: And, obviously, he was talking about knowing people, not trees. You know their inner nature by observing their actions. He also told us in Matthew 15:19 that “out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander.” Which is saying the same thing. Our actions do not determine our inward nature, our inward nature determines our actions.

Marc Roby: OK, that is clearly true. What else does Hodge say about this?

Dr. Spencer: Well, consider the idea that it is only our outward actions, or the self-acquired nature they supposedly produce, that are worthy of judgment. Hodge points out that this idea is not only wrong, but the exact opposite is true.[5] For example, it is the universal judgment of men that if I give something to the poor solely for the purpose of making myself look good, that is not a noble or praise-worthy action. The outward act is, but my motive is not. So, when we make determinations like that, we also testify that the inward character is what is important, not just the outward act.

Marc Roby: I certainly agree with that, and I’m confident that our listeners will as well.

Dr. Spencer: And now let’s go back and put this all together. If my inner character is corrupt and that corruption makes it impossible for me to obey some good command, that does not in any way imply the command itself was wrong or unfair. My inability to obey the command is a result of my corrupt inner character and that itself is worthy of condemnation. So to say that my ability limits my obligation is simply not right. As plausible as that sounds at first, we can see that we know better.

Therefore, we can see that it is perfectly just for God to command people to repent and believe in Christ, which is a good and gracious command, even though people are naturally, as Paul put it in Ephesians 2:1, dead in their transgressions and sins and therefore incapable of obeying that command.

Marc Roby: That makes good sense, although the conclusion is still a bit hard for most people to accept.

Dr. Spencer: I understand and sympathize. But the conclusion is biblical and, therefore, true. And it is consistent with our own internal witness. When God judges a person for failing to repent and believe, it is a just judgment based on the person’s inner character, or heart. Their inability to obey the command to repent and believe is the result of the fact that they do not want to repent and believe because, as Paul says in Romans 5:10, they are enemies of God. This why Jesus told us, in John 3:18, that “whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son.”

Marc Roby: A very sobering statement. And I think we have now shown that it is not unfair of God to judge someone based on his disobedience even though he is not able to obey the command to repent and believe. But that seems to be only be half of the problem. I know that Pelagius also argued that it is unfair for me to be affected in any way by Adam’s sin. In other words, Pelagius denied the doctrine of original sin.

Dr. Spencer: And he was completely wrong in doing so, which is why he was declared a heretic by the Council of Carthage in 418 AD. He denied the doctrine of original sin, which we must remember says that Adam acted as a representative for the human race and that his fall affected all of his progeny. Therefore, we inherit our sinful nature from Adam. In any event, Pelagius denied this doctrine based on the same assumption; that I can only be judged for my own actions. In other words, there is no possibility of my being represented by another.

But representation is the grand plan of the Bible! Adam was the representative for all people and Jesus Christ is the representative for everyone who will repent and trust in him. If it is unfair for me to be affected by Adam’s sin, then it is equally unfair for me to be saved because Christ paid the penalty my sins deserved and gave his righteousness to me.

Marc Roby: That would be a serious problem. Salvation would be impossible.

Dr. Spencer: Yes, it would. That assumption is fatal to true biblical Christianity.

Marc Roby: And yet you said that most professing Christians today are Pelagian or semi-Pelagian.

Dr. Spencer: They are. And there are varying degrees of accepting the Pelagian idea, not all of which rise to the level of heresy. In other words, it is possible to be semi-Pelagian and be a true Christian. Although your walk and your witness would be better if your theology were better, meaning more in line with the Bible. Theology is important!

Marc Roby: And we should point out that the most common form of semi-Pelagianism today is Arminianism.

Dr. Spencer: And we need to define what we mean by Arminianism. Historically, this term refers to followers of the Dutch theologian Jacobus Arminius, whom we briefly mentioned in Session 108. His followers protested against some of the doctrinal positions of Calvin and his followers. Their objections were rejected by the Synod of Dort and the rejection was codified in the Canons of Dort, which is the origin of the five points of Calvinism represented by the acrostic TULIP, which stands for: Total depravity, Unconditional election, Limited atonement, Irresistible grace and Perseverance of the saints.

Marc Roby: And, so far, we have looked at the doctrine of total depravity and, along the way, have mentioned but not fully explored unconditional election.

Dr. Spencer: That’s right. And it wouldn’t be appropriate to go into all of the differences between Calvinism, or reformed theology, and Arminianism at this point. But for now I’ll just say that an Arminian is semi-Pelagian in that he does not believe you must be born again before you can repent and believe. Rather, he would say that you repent, believe and are then born again. He would agree with Pelagius to the extent that God’s command to repent and believe must imply an ability in natural man to respond. In other words, he denies the biblical doctrine of total depravity.

Marc Roby: We must be clear that an Arminian can be a truly born-again Christian. Which raises an obvious question, why is this controversy important?

Dr. Spencer: Well, I would say it is important for a number of reasons. A proper understanding of anthropology causes us to give greater glory and praise to God for saving us. We know that we were totally depraved and that God had to do a marvelous work of regeneration to enable us to repent and believe. All glory goes to God for his amazing grace in saving us. This is the result of a theocentric view of theology.

But, since an Arminian believes that his natural will is free enough to make a decision to put his faith in Christ without God first changing his nature, he deserves some credit for his own salvation. That robs glory from God that rightfully belongs to him and is the result of an anthropocentric view of theology.

Marc Roby: Now most Arminians will deny that they did anything deserving merit. They will say they are saved by grace and deserve no credit.

Dr. Spencer: That’s true, but no matter what an Arminian may say about not doing anything to earn his salvation, the bottom line is that he did something, and that something is what made the critical difference. Look at it this way. Consider three young men in a college class together. And suppose one of them is a Christian and the other two are not. Then further suppose the Christian invites these two unbelievers to a church service. They both come and hear the same sermon. And one of them chooses to believe and the other does not. What made the difference? According to the Arminian, it wasn’t that God did something to the one and not the other, the difference was simply that one chose to believe and the other did not. So, at the end of day, salvation depends on man’s effort.

Marc Roby: I see your point.

Dr. Spencer: There is a story that is sometimes used as an illustration of salvation and it serves very nicely to show the difference between the Arminian position and the biblical position. An unbeliever is likened to a person who is in the middle of the ocean drowning, and the gospel is then likened to a life saver that someone throws to that person. All the drowning person has to do is grab ahold and be pulled to safety. That is the Arminian view of salvation. But notice that the drowning person had to grab ahold of the life saver and hold on. His effort was absolutely essential for his salvation.

The proper biblical understanding however is that an unbeliever is dead in his trespasses and sins. He isn’t merely drowning, he has already drowned. He is lying dead on the bottom of the ocean and God chooses to reach down, pull him up and give him new life.

Marc Roby: That is a great illustration of the difference. I also think that the biblical position about new birth preceding repentance and faith is important in granting a believer a much greater degree of confidence in his ultimate salvation.

Dr. Spencer: Oh, I completely agree. The biblical view affords a much greater confidence in the promises of God. If I have been born again, I am a new creation and I cannot return to the old. I can join with Paul in saying, as he wrote in Philippians 1:6, that I am “confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.” Before I was born again I was not able to repent and believe, it would have been inconsistent with my unregenerate nature. But, having been born again, it would be inconsistent with my new regenerate nature to not repent and believe.

Marc Roby: But, of course, we must be careful to not be presumptuous about our being born again. Paul exhorts us in Philippians 2:12-13, “Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose.”

Dr. Spencer: That is a very important warning. Whether we are Arminian or Calvinist in our understanding, we must persevere in obedience or we have no basis for believing that we have been born again.

And with that I think we are done with all I want to say about biblical anthropology for now. There is certainly much more that could be said, but I want to move on and start looking at Christology.

Marc Roby: Very well, let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org and we will do our best to answer.

[1] Charles Hodge, Systematic Theology, Eerdmans, 1997, Vol. II, pg. 107

[2] Ibid, pg. 106

[3] Ibid, pg. 107

[4] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[5] Hodge, op. cit., pg. 109

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine biblical anthropology. Dr. Spencer, last time we were discussing the question, “Why did God make man?” I think it would be good to give a brief summary of how we answered that question to set the stage for our discussion today.

Dr. Spencer: I agree, please do.

Marc Roby: Alright. We first presented the biblical answer to the question, which is that God made us for his own glory. And we then noted that we glorify God by obeying him, as Christ himself said in John 17:4. We also discussed the fact that as Christians we can have great joy even in times of suffering and that the Bible commands us to test ourselves to see if we are truly saved. Finally, we started to examine the first letter written by the apostle John to see how we are to test ourselves.

Dr. Spencer: And I quoted from the Rev. P.G. Mathew’s commentary on First John, which says that John provides “three biblical tests of authentic Christianity: the doctrinal test, the moral test, and the social test.”[1] We then dealt with the first of these, the doctrinal test.

Marc Roby: Although we didn’t give an exhaustive test of essential doctrine.

Dr. Spencer: Nor did the apostle John. He just gave some examples of the most important doctrines, like the full deity and humanity of Christ and the sinfulness of man.

Marc Roby: And, at the end of the session, you also mentioned Christ’s atoning death on the cross and his bodily resurrection as essential doctrines.

Dr. Spencer: Yes, I did. In 1 John 2:2 we read that Christ, “is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.”[2]

Marc Roby: We probably need to point out that this verse does not lend any support to the heretical idea that all people will be saved.

Dr. Spencer: No, it doesn’t support the idea of universal salvation at all. You have to read the verse carefully and interpret it in light of the clear teaching of all of Scripture.

Marc Roby: Which is the first rule of hermeneutics; that we must use Scripture itself to understand Scripture.

Dr. Spencer: That’s right. And for interested listeners, we covered hermeneutics, which is the science of interpretation, back in Sessions 39 through 48.

Marc Roby: I think it would also be good to point out that there is a topical index available, as well as a scripture index and an index of all references used in these podcasts. So our listeners can find where we have discussed different topics or verses in the Bible. These indexes are all available on our website at whatdoesthewordsay.org.

Dr. Spencer: That’s a good reminder. And now, betting back to 1 John 2:2, notice exactly what John says in the verse. He first says that Christ, “is the atoning sacrifice for our sins”, which is addressed to the original recipients of this letter. He was assuming that they were Christians, although I’m certain he was aware that non-Christians would read his letter too, so you don’t want to make too much of that point. He just didn’t want to take the time in this spot to spell out exactly who was included in the statement.

Marc Roby: Yes, our writing and speech would be pretty cumbersome if we always explained every possible exception or precisely defined every general statement.

Dr. Spencer: It would be very tiresome indeed. In any event, he then goes on to say that not only did Christ provide the atoning sacrifice for the recipients of this letter, but also, “for the sins of the whole world.”

When you see the contrast he is making you realize it isn’t at all necessary to assume that he means every single person in the world without exception. The statement makes perfectly good sense if all he had in mind were all believers everywhere, in contrast to the smaller group of believers to whom he was writing. And when you look at the rest of the Bible, it is abundantly obvious that not everyone will be saved.

Marc Roby: There is no doubt about that fact when you look at the whole Bible. For example, in Matthew 25 Jesus tells us he will separate the people into two groups and in Verse 41 we read, “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.’”

Dr. Spencer: That’s a terrifying verse, and it certainly shows that not everyone will be saved. I’ll cite just one more example to solidify this point. In Matthew 7:13-14 Jesus told us, “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.”

Marc Roby: That’s another sobering verse. So the first test to know whether or not we are saved is doctrinal. If we don’t agree with the clear teachings of the Bible, we have no basis for believing we are saved.

Dr. Spencer: And in order to agree with the Bible, we must obviously know what it says. Therefore, being biblically illiterate is not an option for a true Christian.

Marc Roby: And I would say that anyone who has been born again will have a desire to read the word of God.

Dr. Spencer: I agree, but let’s move on with examining John’s letter. The second kind of test John gives is moral. For example, in 1 John 2:3 we are told, “We know that we have come to know him if we obey his commands. The man who says, ‘I know him,’ but does not do what he commands is a liar, and the truth is not in him.”

I don’t know how John could have made this any clearer. The modern idea that we can have Jesus as Savior without having him as Lord; in other words, that I can be saved without any obedience, is completely contrary to the teaching of the apostle in these verses.

Marc Roby: And he was very politically incorrect in how he stated it. He says that anyone who claims to know Jesus Christ, by which he obviously means to know him as Savior, but does not obey him, he’s a liar. In other words, he is not saved.

Dr. Spencer: It goes against the grain in our culture, but our testimony about ourselves is of no value on the day of judgment. Our self-esteem and our self-evaluation will not matter. All that will matter is what Jesus says about us. If he says, “This one is mine, I died for his sins”, then we will be saved. If he says, “depart from me, I never knew you”, then we will be eternally dammed. There is no way to soft-pedal the true gospel. We do not earn our salvation nor do we, or could we, pay for it in any way. But, at the same time, the basic confession of Christianity is that Jesus is Lord, which implies that I am his bond slave. In other words, my salvation costs everything I am and have.

Marc Roby: And, as we noted in Session 95, Jesus provides the example for us to follow. We are to be conformed to his image. And John explicitly uses this as one of his moral tests. He wrote, in 1 John 2:5-6, “But if anyone obeys his word, God’s love is truly made complete in him. This is how we know we are in him: Whoever claims to live in him must walk as Jesus did.”

Dr. Spencer: I love the biblical imagery of walking. It is far more descriptive than to say we should live like Jesus did. It implies effort and motion, taking one step after another. And the apostle Paul uses the same imagery. For example, in Ephesians 2:1-2 he wrote, “As for you, you were dead in your transgressions and sins, in which you used to live”. In the Greek it actually says “in which then you walked”. The Greek word is περιπατέω (peripateō), which is the origin of our word peripatetic.

Marc Roby: And Paul uses the same word again in Ephesians 2:10. Let me quote it from the English Standard Version since it gives a more literal rendering of the Greek. It says that “we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”

Dr. Spencer: And there we have the moral test in a nutshell. Paul agrees completely with John as we would expect since they were both inspired by the Holy Spirit, who is the true author of the entire Bible. We are to walk in the ways God has foreordained for us, being obedient to his revealed will. We are to walk as Jesus walked when he was on this earth.

Marc Roby: And he said, in John 8:29, that “The one who sent me is with me; he has not left me alone, for I always do what pleases him.”

Dr. Spencer: And we understand that we will not do that perfectly, but we must not use that as an excuse. We should be striving to do the will of God. I want to give a stern warning to our listeners. If you think you are a Christian, but that does not affect how you walk day by day in every area of life, then you must seriously question whether or not you have truly been born again. Read through the New Testament and note how many times it speaks of the necessity for us to live an obedient life.

Marc Roby: Yes, and how many times we are warned to test ourselves and to be sure about it.

Dr. Spencer: Yes, that’s right.

Marc Roby: But we still have one more type of test to examine; the social test.

Dr. Spencer: And we see the social test, for example, in 1 John 1:7, where we read, “But if we walk in the light, as he is in the light, we have fellowship with one another”, which ties the moral and social tests together, and again makes use of the walking metaphor for life. If we walk, or live, as Jesus did, then we will also have fellowship with each other. That is the social test.

Marc Roby: And in 1 John 2:9-10 we read, “Anyone who claims to be in the light but hates his brother is still in the darkness. Whoever loves his brother lives in the light, and there is nothing in him to make him stumble.”

Dr. Spencer: Yes, this is, again, a common teaching throughout the New Testament. If we have been born again, we love other people. Other Christians first, but even our enemies. Paul wrote in Galatians 6:10, “Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.” We are to love our enemies enough to do good for them, to share the gospel with them and pray for their salvation. And we are to love our brothers and sisters in Christ and have fellowship with them.

Marc Roby: Jesus Christ told us the same thing. During the Last Supper Jesus said to his disciples, as we read in John 13:34-35, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another.”

Dr. Spencer: Yes, if I had to give a one-word answer to the question, “How is a Christian to live?” I would have to say “love”. But the answer is only correct when you apply a biblical definition of the word love. Jesus himself said, in Matthew 22:37-40, “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.”

Marc Roby: And he also tells us in John 14:15 what it means to love God, Jesus said, “If you love me, you will obey what I command.”

Dr. Spencer: And to love our neighbor as ourselves is summed up in the moral and social tests given by John. But, and this is a critically important qualification, we spoke earlier of the necessity for a Christian to be biblically literate and to agree with what the Bible teaches. This point is never more important that when you say that a Christian should love others.

I see yard signs all around our town that say love, but the clear message of these signs is that it doesn’t matter how a person lives. The message is that same-sex couples or transgender couples or whatever are all equally right. That is absolutely not the teaching of the Bible. I’m not saying that we should treat such people disrespectfully or attack them, but we dare not pretend that God approves of their conduct or that it doesn’t matter, that is not loving them. It matters eternally because they are rebelling against Almighty God.

Marc Roby: I’m sure we’ll spend more time on human sexuality later in our discussion of biblical anthropology, but do you have more to say about the social test?

Dr. Spencer: Absolutely. This is a point on which many modern churches fail miserably. I remember years ago a young woman in our church was away at law school and attended a different church while she was there. That church had a series of teachings on hospitality, but even after several weeks of such teaching no one even bothered to introduce themselves to her, find out about her, or ask her over to lunch. They sat next to her in the pew and then got up and went on about their own lives. That is not true Christian fellowship. We must care about other human beings. There are no Lone-Ranger Christians, but there also should not be Christians who only have their set group of friends and never reach out to anyone else.

Marc Roby: And we have to admit that we all have that tendency. But the bottom line is that love must be other oriented; it must look outward.

Dr. Spencer: Yes, it must. It is often said that there are three marks that characterize a true church. Article 29 of the Belgic Confession deals with these marks. It says, “The true church can be recognized if it has the following marks: The church engages in the pure preaching of the gospel; it makes use of the pure administration of the sacraments as Christ instituted them; it practices church discipline for correcting faults.”[3] But our pastor, the Rev. P.G. Mathew has proposed there should be a fourth mark, and I think that’s completely biblical, and that fourth mark is community life.[4]

Marc Roby: We read about the earliest days of the church in Acts 2:42 where it says that “They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.”

Dr. Spencer: It’s interesting to note that fellowship was listed second after only the apostle’s teaching. We need each other to live the Christian life. We need accountability, we need encouragement and sometimes we need physical help. And it isn’t just that I need help from others, I need to use my gifts and resources to help others as well. It isn’t healthy to live a self-focused life.

Marc Roby: And this admonition to love one another or serve one another is common in the New Testament. Paul wrote in Romans 12:10, “Be devoted to one another in brotherly love. Honor one another above yourselves.” And then again, in Romans 13:8 he wrote, “Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellowman has fulfilled the law.”

Dr. Spencer: And Peter said much the same thing. We read in 1 Peter 1:22, “Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart.”

Marc Roby: And in John’s first letter, which we’ve been examining, we read the phrase “love one another” five times. In 1 John 3:11 we read, “This is the message you heard from the beginning: We should love one another.” And then in Chapter 3 Verse 23 we read, “And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us.”

Dr. Spencer: And in 1 John 4:7 we are told, “Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God.” Which again tells us that this is a good test of our salvation. If we love the way the Bible commands us to love, we have been born of God and we know God.

So, to recap what we have said, the purpose of life from our perspective is to come to a saving knowledge of Jesus Christ and to serve him all of life. If we do that, we will have eternal joy in his presence.

And the Bible commands us to test our faith and see if it is genuine. John’s first letter gives us three tests of authentic Christianity: the doctrinal test, the moral test and the social test.

Marc Roby: And we certainly hope that all of our listeners will pass these tests or cry out to God for mercy if they don’t. And with that, we are out of time for today, so I’d like to remind our listeners that they can email questions and comments to info@whatdoesthewordsay.org. We’d love to hear from you.

[1] P.G. Mathew, The Normal Church Life, OM Books, 2006, pg. 4

[3] E.g., see https://reformed.org/documents/index.html

[4] P.G. Mathew, Romans: The Gospel Life (Volume 2), Grace and Glory Ministries, pg. 341

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Yes Single

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine biblical anthropology. Dr. Spencer, in the past two sessions we have discussed the questions you called the bookends to life; where we came from and where we are going. What would you like to discuss today?

Dr. Spencer: I want to discuss the creation of man. In Genesis 5:1-2 we read a summary statement; “When God created man, he made him in the likeness of God. He created them male and female and blessed them. And when they were created, he called them ‘man.’” [1]

Marc Roby: And the Hebrew word translated as “man” in that verse is adam, the same word used for the name of the first man.

Dr. Spencer: That’s right. God used the same term to refer to the entire human race, both male and female, and to refer to men in distinction from women. Wayne Grudem points out in his Systematic Theology that since this usage originated with God himself, “we should not find it objectionable or insensitive.”[2]

Now I personally think it is a good idea to use gender neutral terms when it is possible to do so without misrepresenting the Word of God or making our speech or writing awkward or ungrammatical, but no woman should take offense at being referred to as a part of mankind. The term man can be used as a generic term for human beings or as a term specifically referring to a male individual. Like many words it has more than one meaning. And, contrary to popular opinion among non-Christians, the biblical view of women is that they are absolutely equal with men in terms of dignity and worth.

Marc Roby: And no man would be here if it weren’t for a woman! We all have a mother.

Dr. Spencer: That is certainly true, and so is the reverse, we all have a father as well. We need each other in many ways. We’ll get to the biblical view of women later, but I will continue at times to use the word man to refer to human beings in general, and I certainly do not mean in any way to denigrate women when I do so.

But, let’s return to the creation of mankind. One of the first questions that most people would think to ask about creation in general, and mankind specifically, is, “Why did God create man?”

Marc Roby: While discussing the question “Where did we come from?” in Session 94, we noted the purpose of life from our perspective is, first of all, to come to a saving knowledge of Jesus Christ, and then secondly, to live for God’s glory. You could say that to ask why God created man is to examine the purpose of life from God’s perspective rather than ours.

Dr. Spencer: That’s a good way of looking at it. And the most important point we should make at the start is that God didn’t need to create man at all. Our great triune God has had perfect love and fellowship within the persons of the trinity eternally. He certainly did not need us for fellowship, or for any other reason. It was his free choice to create anything at all, and, more to the point, it was his free choice to create man. He did not need us.

Marc Roby: That fact is very disappointing to some people.

Dr. Spencer: I suppose it is, but it shouldn’t be. It most certainly does not mean that our lives are meaningless. Quite the contrary. Our lives would be meaningless if we were cosmic accidents, but the fact that God created us for a purpose gives our lives great meaning. In addition, God takes delight in his people. We are, for example, called his treasured possession. The Hebrew word for treasured possession is segullah, which is used 8 times in the Old Testament. Six of those times it refers to God’s chosen people. For example, in Exodus 19:5 God told Moses to tell the people, “Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession.”[3]

Marc Roby: That is an amazing thing to consider, that the eternally perfect God considers us his treasured possession.

Dr. Spencer: It’s an astounding statement. But as a weak analogy, think of a great artist. He could take joy and receive pleasure from his greatest work of art and you could say it was his treasured possession.

Marc Roby: And to say that would not imply that the work of art was in any way necessary. The pleasure the artist had in it would be the pleasure of seeing his own handiwork, it would not be a property of the art itself.

Dr. Spencer: Exactly. The fact that God does not need us in no way diminishes our worth, but the pleasure he has in us is the pleasure of a Creator, it isn’t because we somehow add something. But I called the analogy of an artist and his work a weak one because it fails miserably in one way.

Marc Roby: In what way does it fail?

Dr. Spencer: It fails because as creatures we cannot create living beings. We can only create inanimate objects. But God created living beings who can, in fact, have real fellowship with him. The fact that he doesn’t need our fellowship does not mean that he will never enjoy it. We read in Isaiah 62:5, “as a bridegroom rejoices over his bride, so will your God rejoice over you.”

Marc Roby: That is incredible to think about.

Dr. Spencer: It truly is. God doesn’t need us, but he does derive joy from us. We can also add to this discussion the observation that it is a very good thing that God doesn’t need us in any way.

Marc Roby: Now, why do you say that?

Dr. Spencer: Because if God actually needed us in any way to accomplish his purposes, then we couldn’t be sure he would accomplish his purposes! His promises would not be certain because man is never infallibly dependable.

Our only real hope is in God. I trust his promises precisely because they don’t depend on anything outside of God and certainly not on me. No one can thwart his purposes. We read in Isaiah 14:27, “For the LORD Almighty has purposed, and who can thwart him? His hand is stretched out, and who can turn it back?”

Marc Roby: Yes, that is very comforting.

Dr. Spencer: Yes, it is. And we read in Christ’s high priestly prayer in John 17:24 that Jesus prayed, “Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.” Which backs up my statement that the persons of the Trinity have had perfect love and fellowship for all eternity.

Marc Roby: All right. We have established so far that God didn’t need us and that we are his treasured possession. What else do you want to say about why God made us?

Dr. Spencer: God created us for his glory. God himself says, in Isaiah 43:6-7, “Bring my sons from afar and my daughters from the ends of the earth—everyone who is called by my name, whom I created for my glory, whom I formed and made.” And in Ephesians 1:11-12 the apostle Paul wrote that we were chosen in Christ, “having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory.”

Marc Roby: What a wonderful purpose that is. And we should point out that we receive great joy from working to accomplish that purpose and from having fellowship with God as we do so. And our pleasure in God will be eternal. In Psalm 16:11 King David wrote, “You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand.”

Dr. Spencer: And there is no greater joy than having one of those moments when you are praying or meditating on God’s word and you get a slight glimmer of understanding of the divine majesty and a sense of his presence with you. In Psalm 27:4 the psalmist declared, “One thing I ask of the LORD, this is what I seek: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to seek him in his temple.”

Marc Roby: The apostle Peter tells us in 1 Peter 1:8-9, “Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls.”

Dr. Spencer: I’m really glad you brought up that passage because it shows that our love for God is not just based on emotion or some mystical experience as is often assumed by unbelievers. We have not seen God, and we don’t see him now, but Peter gives the reason for our faith. He says, “for you are receiving the goal of your faith, the salvation of your souls.”

In other words, we have a good reason for our faith. It is not an irrational leap in the dark, it is based on truth. We have looked at the Word of God and found it to be true and we see him working in our own lives bringing about our salvation. This is an intelligent apprehension of truth.

Marc Roby: And the Bible commands us in several places to examine ourselves.

Dr. Spencer: Yes, it does. In fact, Peter himself tells us in 2 Peter 1:10 to make our calling and election sure, and Paul similarly tells us in Philippians 2:12 to work out our salvation with fear and trembling.

Many self-proclaimed Christians today want a faith that doesn’t need to be tested. They will tell you that they prayed to receive Christ once and so they are saved and it doesn’t really matter how they live because we are not saved by works.

Marc Roby: That is a very popular view of Christianity.

Dr. Spencer: And it is a profoundly unbiblical view, that is to say it’s an unchristian view of Christianity. When we are told to examine ourselves and to make our calling and election sure, there is an obvious assumption that if we have been saved there will necessarily be changes that can be observed. Otherwise, what could you examine?

But the purpose of examining ourselves is not to put is in a perpetual state of uncertainty, fear and anxiety. The purpose is that we may see God at work in our lives and draw the conclusion that we have been born again, that his word is true, and that we can have great hope, confidence and joy in knowing his promises are true and certain.

Marc Roby: Unless, of course, we see no evidence of God working in our lives. In 2 Corinthians 13:5 the apostle Paul commanded, “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?”

Dr. Spencer: Yes, as with any real test, there is a possibility of failure. But even failure is gracious because, if we fail the test, we clearly see our need and should be driven to cry out to God for mercy, and he will never turn away a truly repentant person. We are the beneficiaries no matter how the test turns out. Either we pass the test and have great assurance and hope, or we fail the test and are driven to seek salvation, which is the one thing we really need.

Marc Roby: Of course, all of this begs the question of how I go about testing myself.

Dr. Spencer: That’s a great question. And the Bible gives us the answer. In fact, it is one theme of the apostle John’s first letter. In 1 John 5:13 he wrote, “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life.”

Marc Roby: There isn’t anything more important than that; knowing that you have eternal life. And knowing that brings great joy. In the same letter John also wrote, in Chapter 1 Verses 3 and 4, “We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ. We write this to make our joy complete.”

Dr. Spencer: And it is also important to point out that the joy spoken of by John is not just a momentary feeling of happiness or pleasure. It is much deeper than that. It is the joy of the Lord, which we are told in Nehemiah 8:10 is our strength.

Marc Roby: And because it is a deep joy, not just momentary happiness, it is a joy that we can have even in the midst of suffering. Paul tells us in Romans 5:3-4 that “we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope.”

Dr. Spencer: That is true, and amazing. In Romans 8:28 we are told that “in all things God works for the good of those who love him, who have been called according to his purpose.” And that includes even suffering. God uses it for our good.

And now I’d like to look at a passage that puts together several things we’ve been discussing. In John 15:8-11 Jesus told us that “This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples. As the Father has loved me, so have I loved you. Now remain in my love. If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete.”

Marc Roby: Yes, that’s a marvelous passage. And it does tie things together nicely. It is to the Father’s glory that we bear fruit by loving him, which means obeying his commands. If we do that, our joy will be complete.

But can we get back to John’s first letter? You noted that one reason he wrote it was so that we could know we have eternal life. What tests does he give us to use?

Dr. Spencer: Well, as the Rev. P.G. Mathew noted in his commentary on 1 John, he provides “three biblical tests of authentic Christianity: the doctrinal test, the moral test, and the social test.”[4]

Marc Roby: That makes me think of 1 Timothy 4:16 where Paul told his young protégé to “Watch your life and doctrine closely.”

Dr. Spencer: Yes, both are important. How we live and what we believe. The doctrinal test that John provides is not comprehensive, he uses a few essentials as representative of the essential body of doctrine. We’ll just examine a few of them today.

Let’s begin with the first two verses of this letter. In 1 John 1:1-2 we read, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us.”

Marc Roby: There’s a lot of doctrine packed into those two verses.

Dr. Spencer: There certainly is. For example, we note that he speaks of “That which was from the beginning”. In other words, in his deity, Jesus is eternal. There never was a time when he did not exist. This is a necessary doctrine of the Christian faith. And, as the eternal second person of the Holy Trinity he existed as Spirit. He did not have a body.

Marc Roby: And yet, John goes on to say that this is one “which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched”.

Dr. Spencer: Which clearly speaks of the incarnation. Jesus, the eternal second person of the Holy Trinity became man. He is truly God and he became truly man. He is the unique God-man. The only Savior. And the rest of that brief passage says essentially the same thing again. John wrote, “this we proclaim concerning the Word of life”, which harkens back to what he wrote in his gospel. John 1:1 tells us, “In the beginning was the Word, and the Word was with God, and the Word was God.” Then he goes on in this first letter to say that “The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us.” This again clearly refers to the incarnation. This eternal life, Jesus, who was with the Father, appeared to John and others and they are declaring that to us.

Marc Roby: What other essential doctrines does John use as examples?

Dr. Spencer: Well, in 1 John 1:5 he says that “God is light; in him there is no darkness at all.” In context it is obvious that he is using light and darkness metaphorically.

Marc Roby: Which is a common thing for John to do, he liked stark contrasts; light and darkness, love and hate, life and death, sons of God and sons of the devil.

Dr. Spencer: He does like stark contrasts. And to flesh out the metaphor he is using here in Verse 5 we could say that God is absolutely holy, just and truthful, in him there is no unholiness, injustice, or falsehood.

Another doctrine he highlights is the pervasive sinfulness of man. He wrote in Chapter 1 Verse 8 that “If we claim to be without sin, we deceive ourselves and the truth is not in us.”

There are more doctrines stated or implied in this letter, but for our present purposes that is enough. The main point is that while we live in a free country and anyone can call himself a Christian, our testimony about ourselves is irrelevant on the day we appear before the judgment seat of God. All that will matter on that day is what Jesus Christ himself says about us.

Marc Roby: And if we have rejected God’s revelation of himself in the Bible, or twisted and distorted it suit our own ideas, that will not work with God.

Dr. Spencer: No, it won’t work at all. We don’t need to be expert theologians to be saved, and there are doctrines about which truly born-again people can disagree, as we have noted before in these podcasts. But there are also essential doctrines. If you don’t believe in the full deity and humanity of Christ, his atoning death on the cross and his bodily resurrection for example, you are not a Christian.

Marc Roby: Very well. I think we are out of time today and will have to pick this up again next time. I’d like to remind our listeners that they can email questions and comments to info@whatdoesthewordsay.org, and we will do our best to respond.

[2] Wayne Grudem, Systematic Theology, Inter-Varsity Press, 1994, pg. 440

[3] The people of God are also called his segullah in Deuteronomy 7:6, 14:2 and 26:18, in Psalm 135:4 and in Malachi 3:17.

[4] P.G. Mathew, The Normal Church Life, OM Books, 2006, pg. 4

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Tag: obedience

[137] Christ Died Only for the Elect

[132] We are Saved by the Obedience of Christ

[123] Jesus Christ our Example

[122] Christians are Being Transformed

[121] Christians Walk in the Obedience of Faith

[120] Christians Obey

[115] Why did Jesus have to be a Man?

[110] Pelagianism and Arminianism

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