More later…

By my friend Jonathan Whitehead

Undoubtedly, Isaiah 53 had a significant impact upon the hearts and minds of those who contributed to the production of the New Testament.  In fact, every student of the New Testament that takes the opportunity to become familiar with this particular text will be greatly edified.  Throughout the scope of the text we find that divine satisfaction and pleasure can be found in the sufferings of a righteous servant and that such an offering is a “gracious thing in the eyes of the Lord.” (1 Peter 2:23) There’s no doubt in my mind that the 53^rd chapter of Isaiah is an important piece of literature within the Christian faith.  However, I cannot say that such a feeling is mutual within the popular mechanics of Christian thought.  Some would suppose that the text alone (without judicial ramifications) is not as inspiring as it should be and that we must superpose a greater message on top of the literal message so that we might find the prevailing message of modern Christendom’s “hidden” Messiah in Vicarious Atonement.

Christianity has irritated the Jewish religion and provoked their response to Isaiah 53.  This has lead the modern Jewish movement to at least identify an application, if not the fulfillment of Isaiah’s prophecy.  The views that are promoted today have not necessarily been accepted within the primitive Jewish community.  In fact, the historical records reveal to us a great longing within the Jewish mind.  They longed to understand, not necessarily the meaning, but the application of Isaiah 53.  The meaning of the text had long been settled, but its application on the other hand was a different story.  The historical record (Acts 8:26-40) bears witness to the fact that an evangelist of our Lord was given the opportunity to speak with a well-known and respected treasurer of the Queen of Ethiopia.  The man’s name is unknown and is often referred to as the “Ethiopian Eunuch.”  He was obviously a devout worshiper under the first covenant.  On this particular day he had been meditating upon the words of Isaiah that are found within the text of our consideration.  Phillip, the evangelist studied with this man, and after the text had been read aloud, the Eunuch asked; “About whom, I ask, does the prophet say this, about himself or about someone else?”  Even a man as devout and well-respected as this Eunuch lacked any sort of known fulfillment of this particular prophecy. Indeed, he understood the meaning of this passage but was at a loss of words when it came to it’s application.  He asked; “Of whom does the prophet speak, of himself or someone else?”  Thus, we see that the primitive Judeo-Christian mind of the first century did not suppose that there had been a satisfactory, uniformed, and authoritative understanding of the fulfillment of Isaiah 53 as we see within the Jewish religion today.  The confident and modern Jewish position of Isaiah 53 has come about due to their great difficulty in addressing the primitive Christian faith.

Today, the Christian and Jewish battle over Jesus’ ministry is being fought on two different planets.  While the Jews discuss the application of Isaiah 53, most Christians obscure it’s meaning.  In this article I hope to secure the meaning of this particular text so that we might meet the Jews, once again, on the battlefield of the Christian faith.  It is my firm conviction, based upon the empirical evidence (Apostolic Example), that an appeal to prophetic fulfillment is the most persuasive element within the Jewish mind (this is in contrast to the so-called necessity of expiation.)  The impassible justice of God was foreign within the Jewish mind.  In fact, any such appeal toward judicial satisfaction would have seemed to be in contradistinction to Jehovah’s revealed word in the Torah.  A Jew ought to see that Jesus was the Christ because those things that were written of him had come to pass.  Furthermore, when a Jew finds scriptural fulfillment in the person of Jesus, he’ll find the clarified teachings of Jehovah, redemption from the Old Testament law, and a compelling exhibition of God’s love.

It’s important for us to realize that the text of Isaiah 53 had no hidden or secret meaning that needed to be revealed in the New Testament.  Admittedly the prevailing view that many Christians have toward the prophecy of Isaiah is deeply rooted in judicial substitution and divine vindication.  However, and to the surprise of most, these principles are foreign to Isaiah 53 and can find no grounds within the sermons of the Apostles or our Lord. Luke provided us with an account of all that the Lord both began to do and to teach, yet the idea of divine satisfaction and vindication in the Lord’s death is entirely absent.  Luke carried over into the Acts of the Apostles, giving us a detailed account of their missionary journeys along with a few sermons.  However, in all the things that the Apostles taught, within the Acts of the Apostles, there’s not one hint of those Vicarious models of atonement.  Never once did the Apostles appeal to the Jewish community by boasting in the idea that Jesus had “Paid it all” or that the Lord had poured out his “wrath” upon Jesus. The Apostles never stood up and preached something that was foreign to the Jewish religion, nor did they ever twist the scriptures to provide proof for their divine convictions (2 Peter 3:16).  In Paul’s defense before King Agrippa he said;

“To this day I had the help that comes from God, and so I stand here testifying both to the small and great, saying nothing but what the prophets and Moses said would come to pass:  that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.”  Acts 26:22-23 

If we allow our understanding of a particular text in the New Testament to twist the meaning of an Old Testament text then we’ve erred in our interpretation of the newer text.  Often times it is supposed that the New Testament teaches that men under the first covenant never received absolute pardon, or if they did that it was only in prospect of the work that the Messiah would someday accomplish.  However, if we are to make such an assumption we must first validate such a claim by either 1) Supplying an Old Testament affirmation or 2) Supposing that the topic of pardon had never been taught prior to the New Testament revelation. Unfortunately, such a modern claim fails to find its validity in either one of the two methods.  Instead, it is a fabrication of a philosophy that has been rooted in the framework of judicial stipulations that only a lawyer could discover.  Thus, in the modern Christian mind a Jew needs to become a Christian because God’s impassible attribute of Justice must be satisfied (and could only be satisfied in Jesus), when in reality a Jew needs to become a Christian because Jesus fulfilled the scriptures and that to reject the Christ is to reject Jehovah.  This is the message that we see preached in the book of Acts.  Peter told the men on the day of Pentecost that Jesus was the Christ and that they needed to repent because they had rejected the Christ.  No one had ever been told to become a Christian becausethey had not really been forgiven, or that the only reason why they had been forgiven was because Jesus paid what they could not.

With all of that being said, I ask you to rid your mind of the modern rhetoric and allow the following text to speak for itself. Allow the text to have a practical meaning, one that is independent from the New Testament revelation and after you’ve apprehended the natural meaning of the text, ask yourself “Of who does this man speak?”  Does Isaiah speak of the Nation, or a man, and if he speaks of a man, how then should this man’s days be prolonged if he should be crushed and put to death except he rise from the grave? (Vs. 10) This is the argument that the apostles made and this is the argument that convinced the Jews that Jesus was really the Christ (Acts 2:29-32).

Isaiah 53:1-12

1 Who has believed what he has heard from us?
And to whom has the arm of the Lord been revealed?
2 For he grew up before him like a young plant,
and like a root out of dry ground;
he had no form or majesty that we should look at him,
and no beauty that we should desire him.
3 He was despised and rejected by men;
a man of sorrows and acquainted with grief
and as one from whom men hide their faces
he was despised, and we esteemed him not.

4 Surely he has borne our griefs
and carried our sorrows;
yet we esteemed him stricken,
smitten by God, and afflicted.
5 But he was wounded for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
and with his stripes we are healed.
6 All we like sheep have gone astray;
we have turned—every one—to his own way;
and the Lord has laid on him
the iniquity of us all.

7 He was oppressed, and he was afflicted,
yet he opened not his mouth;
like a lamb that is led to the slaughter,
and like a sheep that before its shearers is silent,
so he opened not his mouth.

To put this particular text within its proper perspective, let us first realize that the writer speaks of the suffering servant in third person – past tense.  Thus the writer is being given a revelation of a man that has lived after and actually participated in the following events.  He identifies himself as one of the guilty and is reflecting on his previous actions.  Even though it is true that the speakers switch in the latter part of the text, it is still largely written from the third person perspective of those that had participated in the crucifixion of our Lord.

As we begin in verse 3 we noticed that the suffering servant was despised and rejected by men.  Let us keep this at the forefront of our minds lest it slip away from us and lead us into error.  It is strongly suggested today that Jesus was despised and rejected by the Father and that the Father took pleasure in punishing his Son Jesus for the crimes of others, but for now, let us only observe the fact that Jesus was rejected and despised by men.  The suffering servant was well acquainted with grief and sorrow, and much like Job, his friends hid their faces from him supposing that God had found some sort of fault in this man.  While It is true that the Lord acquired a great following during his earthly ministry, it is also true that all of those that followed him also forsook him when the time came for him to suffer and die upon the cross.  Even our beloved Peter denied the Lord three times before the cock had crowed.  The writer acknowledges the fact that Jesus deserved to be “Esteemed” before men, but that he had not received any such praises.  More will be said of this in a moment.

“Surely he has borne our grief’s and carried our sorrows…” The writer speaks of an undisputed fact.  “Surely” he says, the Lord bore our grief’s and carried our sorrows but before the wandering mind barrels down the road of substitution, let us consider the historical understanding of verse 4.  Let us ask ourselves “What did the Jews believe that Isaiah 53:4 meant?”  It’s important for you to understand that the bearing of grief’s and sorrows has nothing to do with judicial substitution, nor does it suppose that these infirmities have been transferred to the suffering servant.  To validate my claims I ask you to consider the Evangelists words in Matthew 8:17 wherein he speaks of this particular fulfillment.  It may sound appealing to say that the Lord “Bore my grief’s and carried my sorrows when he died on the cross” but this couldn’t be further from the truth.  The text speaks of a limited number of people, and only those who lived and walked during the days of Jesus.  Jesus bore “their” grief’s and carried away “their” sorrows through his miraculous healing.  Thus, the historical interpretation of such a text has always been that the Lord bore away the infirmities of men when he healed the sick and fed the hungry.

A moment ago, I wrote that the Lord did not receive the esteem that he deserved from the people.  While he deserved praises, he received cursing.  This brings us into the latter part of verse four wherein we read that they “esteemed” him stricken and smitten by God.  “We esteemed him not…” but instead “We did esteem him stricken and smitten of God.”  This fact is undeniably true to those who are familiar with the gospel story.  Who can deny this attitude by those who crucified our Lord?  Even those who were being crucified with our Lord questioned his divine mission saying; “Are you not the Christ? Save yourself and us!”  Others said, “If you are the Son of God come down from the cross… He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him.”  Earlier, a once blind man defended the Lord’s divine origin after he had been healed.  He said, “If this man were not from God, he could do nothing” as he testified to the fact that “God does not hear the prayers of a sinner!” Thus, the Jewish mind could not fathom the idea of a righteous man suffering such a horrible fate.  If God were with him, then why does it appear that he has left him?  Was he not esteemed stricken and smitten by God?  To answer in the negative is to ignore every source of historical evidence.  However, if on the other hand, we suppose that their evaluation of Jesus’ fate was true then we’ve essentially repudiated the hope of the Gospel.  If we suppose that their evaluation was true then we’ve essentially discovered something that Jesus did not know.  Jesus rested his soul in the hands of a Father who judges righteously and who would reward a faithful servant with eternal life and fellowship if he should choose to suffer to the point of death at the hands of an offender (1 Peter 2:23; Rev. 2:10.)  1) If Jesus were truly smitten by God and punished for another man’s crime’s, how then could he continue to entrust himself into the hands of a Father who judges unjustly?  2) How can we entrust our souls in the hands of a Father who might punish his faithful children for the crimes of another?

Verse 5 identifies the fact that Jesus was punished and some would suppose that God was punishing him.  However, men, because of their envy, were punishing Jesus.  He was wounded and crushed because of their transgressions and this punishment brought about peace and healing.  For many years after the prophecy of Malachi the Jews had been seen as those that had been forsaken by God, and the Jews partially believed it.  They longed for the inheritance of their promised redemption and some (that did not believe in the resurrection) feared that the sting of death would hinder them from observing the coming of the kingdom.  They were broken and they needed to be healed.  They needed to know that their God had not forgotten his promise to Abraham.  Thus, the death of Jesus brought about this confirmation and fulfillment of those promises.  The Jews realized, after the resurrection of our Lord, that the Lord had not forgotten about His promises and that he sent his Son Jesus to gather all men together into one body that they might reign together with him.  The chastisement of our Lord healed their broken heart and brought peace to those who feared death and were shut up by the Mosaic Law.

The writer then speaks in verse six of an apostasy.  He identifies the fact that the Jews had erred from the fold of God.  This is also confessed by our Lord when he states that he came to “Seek and to save that which is lost” and that he has come “for the lost sheep of the house of Israel.”  Nevertheless, the Lord had many more sheep who were not part of the Jewish community (the Gentiles) that were also lost.  However, the force of the statement in verse six is to show that their apostasy lead to the punishment of Jesus and that the Lord allowed their iniquity to fall upon him.  All that is meant by this expression is that the Lord allowed their iniquities to fall upon Jesus. Similar language is used frequently in the Old and New Testaments, namely with Job and Joseph: “The Lord gave, and the Lord hath taken away!” “What? Shall we receive good at the hand of the Lord and shall we not receive evil?”  It was not God that was punishing Job, but God lifted his hand of divine protection.  It could be said that the Lord laid upon Job the iniquities of the Chaldean and Sabean robbers simply because he allowed him to suffer. This however does not mean that sins were imputed to Job, nor that he suffered as a penal substitution.  Neither does this mean that the Lord poured out his wrath upon Job.  It’s quite clear that many people have read much into the sacrificial language of the Old and New Testaments.

The writer continues to explain the way in which the Lord bore the sins of many.  It is said that the Lord bore their sin because he took their punishment like a man.  He did not open his mouth but allowed his accusers to bind him up and carry him to the slaughter. It may be beneficial to the honest heart to make a comparison between Isaiah 53:7 and Romans 8:36 wherein this particular text is quoted.  However, Romans 8:36 speaks of Christians that are being lead into the slaughter of martyrdom.  Romans 8:36 is not teaching that Christians are slaughtered by the Father and neither is Isaiah 53:7 teaching that Jesus was slaughtered by his Father.

More later….

Though forgiving may be a very difficult thing to do, we must forgive just the same.  If we do not forgive, God will not forgive us as recorded in the Scriptures.  I hope as you read my testimony that you would know God can do the same for you.  If you are having a problem forgiving someone who has hurt you deeply, just know that God looks for the willing heart and He’ll take care of the rest.  To God be the glory.

Someone stated, “No murder, rapes and abortions do not occur against God’s will.”

I am going to share a little about myself, and what I share, I hope it encourages those who may have gone through similar circumstances.

As a young child, going into my teen years, I was betrayed and humiliated over a period of time by a Catholic priest and a relative.  Yes, I’m talking about sexual abuse.  It affects a person emotionally, physically, relationally and spiritually.

Those who have been abused know what it means to suffer silently, and how shame and guilt become your constant companion.  It was years before I opened up to someone and told of my past.  It was two years before that that I tried to commit suicide on two different occasions because the pain was so unbearable.  Then I had become a Christian.  It was a time of great joy for a couple of years, that is, until it was drilled in my head that God is in control of everything and what happened to me was no mistake.  I was finding this hard to reconcile and started dwelling on my past again.  And once again it brought me through great depression.  I used to have a saying and that was, “I have to climb up just to reach bottom.”  The thing was, I could never reach the bottom.  I could not get out of this depression.  The past haunted me once again, because I found out that God was ultimately responsible for what happened to me!!

Again suicide went through my mind because the pain was once again unbearable, but I knew in my heart this was wrong.  It was not an option.  I continued to be depressed and my anger towards God grew.  It wasn’t until one day a friend suggested I see this certain Christian sister who happened to be a counselor.  She encouraged me to talk with her.  It took everything for me to visit this sister, because if there is one thing I didn’t want to do, it was to discuss what happened to me, but I knew this is why I was here.  My feet seemed to drag and I felt as if I were outside my body.  I was just numb at this point.

She got me to open up and I explained to her my past, but my question is what I REALLY wanted answered.  After I finished I looked at her, sobbing like an idiot,  and asked, “WHY DID GOD ALLOW THIS TO HAPPEN TO ME?”  I do believe this was my biggest problem at that point.  She looked at me for a moment and said, “Sandy, God did not allow this to happen to you, what I mean is,” and I will never forget what she said next, “God gave every person a free will.  Man chose to do that to you.  Don’t you think God was grieving everytime He saw you being abused?  Don’t you think He was crying when you were crying – that He was hurting because you were hurting?”   If I were sobbing before, I was uncontrollable now.  My heart sank to the floor because I had accused God unfairly.  I was begging His forgiveness.

I don’t remember anything after that, but I will tell you this much – it was a great relief.  I realized at that moment that God wishes no harm on His children, and it grieves and angers Him to see innocent children suffer at the hands of evil men. It was a relief to know that God gave man a free will and He was not responsible for their evil acts, and knowing that God loved me all this time.

Now that I had that dealt with, then came the problem of forgiving my abusers.  They were guilty of criminal acts, and forgiving them seemed that it would only reduce the significance of their crime, because in my mind they should be punished.  So now I was harboring unforgiveness towards my abusers and God was not going to let me get away with this.

It so happened that one night, in my living room alone, I was reading my Bible.  I came to the part where Jesus talked about how we must forgive others from our heart or we won’t be forgiven.  I didn’t want that to happen – not be forgiven by God our Father.  I struggled very hard that night with those verses.  I tossed and turned and finally went to sleep.  The next morning I got ready for work, but the thoughts and pain about my past did not go away, neither did the verses I read the night before.  I knew what I had to do, but just wasn’t sure how to do it.  As I was walking to work I said this short prayer, “Lord, I know what I read last night and you know I don’t feel  like forgiving these people, but you said I must and I know that’s what I have to do.  So I forgive them by faith, please supply the emotions.”  Within a few minutes I can’t begin to tell you about the weight that came off my shoulders.  It was the difference between night and day!  God eliminated the pain from my past.  Oh yes, there were times when the enemy would try to bring it back, but this time no pain with the memory, and I would say, “Yes, but they are forgiven.”  It only took a couple of times and have never been bothered since!

Today people would call me a “survivor.”  I wouldn’t call myself that, but rather an “overcomer!”

Do not be overcome by evil, but overcome evil with good. Rom. 12:21

It is good to forgive!

More later….

The classic verse in defense for the “Carnal Christian” position is found in 1 Cor. 3:1-4.

“And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”

Here Paul could not speak spiritual things because they were not behaving as if the Holy Spirit were guiding them.  He had to speak unto them as carnal.  They were acting no different from non-Christians.

QUESTION: If you attend a local assembly, is everyone in that assembly a Christian?

Of course not.

Referring to a church collectively as Christians does not mean that ALL in that assembly are Christians. The apostle John warned us about those who are not really of us. (2 John 2:19) Paul was addressing these people at Corinth who were involved in uncleanness, fornication, quarreling, jealousy, fractions, slander, gossip, arrogance and disorder. (2 Cor. 12:20-13:5).  What most people miss who are under the delusion of the Carnal Christian myth is that Christians (faithful ones) should not have fellowship with these “Carnal” people. (1 Cor. 5:11-13).

Because of their quarreling and jealousies Paul said they ARE carnal. 

“ For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”

The Meaning of the Word Carnal 

The Bible’s usage of the word carnal ranges from things that are natural to the sensual.  There are only four instances in the New Testament where it is not necessarily sinful or depraved.

1. In Hebrews 9:10 we have “carnal ordinances.”  These ordinances govern the everyday life of Israel.
2. In Hebrews 7:16 we have “carnal commandments.”  This has to do with one who has become a priest not on the basis of a regulation as to his ancestry.
3. In 1 Cor. 9:11 we have “carnal things” that relate to food, clothing, housing – all these are carnal things.
4. In Romans 15:27 we have “minister unto them in carnal things.”  This has to do with the duty of the body of Christ to make sure preachers have carnal things to assist them in their ministry.

In 2 Cor. 10:3 we have, “though I walk in the flesh.”  This has nothing to do with being sinful but what is natural.  God is the author of our flesh (Exodus 4:11, Isaiah 44:2, Jer. 1:5), which is made out of dirt (Gen. 2:7, Gen. 3:19).  On the other hand, it is sinful to walk according to the flesh (2 Cor. 10:2), but it is not sinful to walk in the flesh (2 Cor. 10:3).

Adam was created carnal and all his descendants are carnal.  All mammals are carnal.  Jesus was carnal.  Jesus had a carnal body, ate carnal food, lived in a carnal house, and provided the carnal needs of others (fed them food and healed them).

The word “carnal” is used to describe two things.

1. It describes the composition of a person (natural with natural needs)
2. It describes one’s orientation.

The carnal composition is not sinful; it is just natural – fleshly, with natural needs.  The one whose orientation is carnal has to do with a person whose mind is geared over the temporal rather than over the spiritual and eternal.  His mind is set on fleshly things to gratify the flesh.  We can use Adam as an example.  Adam, like the rest of us, had two planes of reality; one which was carnal and the other spiritual.  We can express ourselves without conflict, but one of these is going to be in the driver’s seat.  God gave us the ability (free will) to take control and discipline ourselves over our natural carnal drives.  In the case of Adam, he chose to exercise his carnal drive in the act of eating from the tree, which was not sinful in itself, but what made it sinful is that he went against the authority of God’s commandment and ate from the forbidden tree. Though flesh in itself is not sinful, it becomes sinful when we prefer something over the will and commandment of God.

The other usage of the word carnal does have to do with sin.

Now, not too many people care about the commandments of God.  They would rather indulge in sexual immorality, lusting, or causing others to lust, drunkenness, quarrelling, outbursts of anger, jealousy, dirty jokes, dirty movies, hatred, slandering others, etc.. (See Gal. 5:19-21 for a list)

Our flesh is the occasion of our sin, or the source of temptation (James 1:14), but sin itself is a choice (John 5:14, John 8:11, Rom. 6:12; Rom. 6:19 Eph. 4:26). Flesh is nothing but an inanimate conglomerate of biological tissue that has no moral quality. However, if the SOUL living in the body of flesh gives itself over to exist for bodily satisfaction by becoming filled with inordinate lusts, then it is flesh full of sin - in the Bible called “sinful flesh.” The flesh is not sinful by nature, it is sinful by application. WE are the APPLICATORS.

There are no carnal Christians; there can’t be. Remember what was said above about the composition of person which is not sinful, but one’s orientation can be.  Here is what the Bible says about being carnally minded,

“For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.” Rom. 8:6-8

The orientation of one’s mind will set his affections for the flesh by opposing the spiritual.  One cannot be carnally minded and spiritually minded at the same time.  Jesus says,

“For where your treasure is, there will your heart be also.” (Matt. 6:21)

“A good man out of the good treasure of the heart brings forth good things: and an evil man out of the evil treasure brings forth evil things.” (Matt. 12:35)

We will be either guided by the Holy Spirit or follow our own desires that are in direct opposition to God’s commandments.

One cannot please God that are in the flesh.

“So then they that are in the flesh cannot please God.” (Rom. 8:8)

We must also clear up the meaning of “flesh.”  The word “flesh” in the Greek is “sarx.”  It simply means flesh, like our body of flesh – skin. When we talk about “flesh,” we are not talking about fighting some mysterious “other self” that co-exists within that is striving for supremacy.  This is pure philosophy and comes from the false doctrine of Original Sin, or Total Depravity.  This has to do with the works of the flesh (Gal. 5:19-21).

Our body has carnal needs. It drags us to the table, to the toilet, to the doctor, the dentist; it needs to be warm when it is cold, the stomach needs food when it is hungry.  There is nothing evil with normal appetites.  However, circumstances or motive can turn a normal appetite into a sinful act.  It is knowingly putting appetite before or above consciousness of duty.  In other words, if I decide to take a meal to the park and get ready to sit and have a delicious lunch and just a few feet away from me I see a starving individual just staring at me and I pay no attention to his need, it would be sinful not to share that meal. Now before we go off into limitless possibilities and the ifs, I know we can’t feed all the starving people around the world, much less those in our own county, but sometimes circumstances arise where we can do something that is set before us where we are capable and have the means to help.

We make our flesh sinful by the deeds we do.  And flesh (body) is sinful because the applicators who have corrupt passions in the heart manifests itself in the body.  It is then called “works of the flesh.”  Note in the following verse how “flesh” has to do with the “deeds” of the body.

“For if you live after the flesh, you shall die: but if you through the Spirit do mortify the deeds of the body, you shall live.” (Rom. 8:13)

So you see, what manifests in the body is what comes out of the heart of a person. (Matt. 12:35).  Like I said, this has nothing to do with the fictitious doctrine of Original Sin and born with a “Sin Nature.”  It has nothing to do with a dual personality disorder or fighting some mysterious “other self” that co-exists within a person.  It is the HEART that must be dealt with and our own desires. (James 1:14)

Carnal Christians?  No such thing exists.  If a person is carnal he lives according to the flesh (deeds – works – because of the desires of his heart).  Carnal has to do with sinning, (outside the four that exclude the meaning) and describes a person who is not a believer in the Lord Jesus Christ but rather a person who is depraved by his practice (deeds) of sins.  He is a person who is still in his sins and will die in his sins.

Preachers like Chuck Swindoll will tell us it’s difficult to distinguish a believer from an unbeliever!  Preachers like Charles Stanley will say about so-called carnal Christians, “No matter what you do as a child of God, you are forgiven.  You say, ‘Murder?’ Forgiven.  ‘Stealing?’ Forgiven.  ‘Adultery?’ Forgiven. ‘Worshiping idols?’ Forgiven.”  They say a Christian behaves just like an unbeliever!  That’s what they call a ‘carnal Christian’!

Paul tells us,

“Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God” (1 Cor. 6:9,10).

If a person is carnal, then he is carnally minded and to be carnally minded is death. 

We are taught the lie that there are “carnal Christians” and there are “Spirit-filled Christians.” The poor “carnal Christian” is still in bondage to his sins like the unsaved, but he’s still a Christian,  just a carnal one.  This is total fabrication.  Nowhere in the Scriptures, or in reason, traditions or experience are there any expressions for a ‘carnal Christian’.  Christians are called “saints,” “temple of God,”  “beloved of God,” “disciples,” “priests,” “elect,” “servants,” etc. etc., but NEVER a carnal Christian.

 More later…

Some people may say that the Penal Substitution does speak of forgiveness, in that God can forgive sins because He punished Jesus. Just the thought of this should concern us. God punished Jesus? Let’s use the analogy of a mortgage to put things into perspective, and will show that such an act does not represent true forgiveness. Imagine a letter from your bank saying, “Your mortgage does not need to be repaid and is forgiven, so long as it is repaid in full by one of your relatives.” Obviously the bank has not cancelled the debt graciously at all! The bank is allowing someone else to pay it. Likewise, penal substitution suggests that God will ‘forgive’ so long as there is punishment in full. This is not true forgiveness. All that has happened is that punishment was transferred to an innocent person. This is not a picture of a loving God graciously forgiving repentant sinners. All through the Bible God freely forgives all those who sincerely repent of their sins. The Penal Substitution says that forgiveness is not free and is in fact impossible and that God must punished sin.

If Jesus had to pay for all sin, then salvation cannot be of grace. The cause of salvation is by the merit of payment. If Jesus paid for all sins, then logic dictates that there must be universal salvation and that we must teach Unconditional Eternal Security.  And if Jesus had to pay for all sin, there is no such thing as pardon or forgiveness!

Such words as propitiation, reconciliation, justification, redemption, being brought near, putting away sin, suffering, dying for sin, ransom, and offering oneself up, is not payment.

What happened on the cross is that Jesus suffered; He was not making a payment or being punished. (Mark 8:31; Luke 22:15; 24:46; 17:25; Acts 3:18; 26:23; Heb. 13:12; 1 Peter 1:11; 2:21; 2:23; 3:18; 4:1; 5:1; 2 Cor. 1:5)

For further reading (before quoting other verses out of context) see:

“The Vicarious Death of Christ?”

And

The Atonement

More later….

I read a story the other day and it went like this.  A lady asked,

“Why is God so miserable?  Why has he got such a downer on everything we do?  Don’t do this and don’t do that.  Don’t desire what other people have got.  Don’t lie.  Don’t commit adultery.  It’s pathetic.”

The gentleman interrupted her with a question.  “Does it really say those things, I mean, does God really say, ‘Don’t commit adultery”’?  “Yes he does,” came her rapier reply.  “Well, I’ve never read that bit,” I said.  “You know very well it’s in the Bible,” she retorted.  “It’s one of the Ten Commandments.”  “Oh, now I know what you’re talking about,” I exclaimed.  “It’s just that I didn’t recognize it at first because of the tone of your voice you were using.”  “What do you mean,” she asked.  “You’re absolutely right,” I continued.  “God does say that we shouldn’t commit adultery, but not in the way you’ve read it.  You see, before he gives any of the Ten Commandments he introduces himself as the God who loves Israel.  He lets them know that he is for them, not against them.  He wants the best for them.  God didn’t sit in heaven making a list of all the things he knows human beings like to do and then outlaw them all to spoil their fun.  God didn’t start his relationship with human beings by drawing up a list of moral rules that they had to keep.  They are God saying, ‘I love you.  I’m on your side.  I got you out of slavery.  I’m the best deal you’ve got going for you.  Trust me.  Don’t steal.  Don’t lie.  Don’t abandon me.  Don’t commit adultery, because if you do it will unleash destructive powers that will slowly overshadow you, destroying you, your families and your society.’” 

The woman looked at him in astonishment. “No one has ever explained it to me in that way,’ she said quietly.  That makes a lot of sense.”

If only people would realize that the commandments shape a moral vision that gives us a picture of the character of God and God’s people rather than seeing them as a list of rules to live by whether we like it or not.

When Jesus gave us the Sermon on the Mount, it was not just another set of rules to to make us miserable.  He was giving us core principles that compromise God’s character.  God established the framework for moral development, to be like Him.  God wants our hearts that will produce profound obedience, to display His character; a heart that radically trusts in God where obedience to Him will transform our lives.

You see, anyone can modify their outside behavior and God still not have their hearts.  For example, a person may not commit violence, but yet his heart is full of hatred and rage.  A person may not commit physical adultery, but commit adultery within the heart.  A person may give to charity, but is missing the generosity of spirit.   We can even do those things we are supposed to do, like chores or our jobs, but not have the heart of a servant.

People can follow a list of rules and clean up the outside and God still not have their heart.  Jesus said to the Pharisees, the hypocrites:

“You give God a tenth of the spices from your garden, such as mint, dill, and cumin.  Yet you neglect the more important matters of the Law, such as justice, mercy, and faithfulness….You wash the outside of your cups and dishes, while inside there is nothing but greed and selfishness…First clean the inside of a cup, and then the outside will also be clean…You’re like tombs that have been whitewashed.  On the outside they are beautiful, but inside they are full of bones and filth.  That’s what you are like.  Outside you look good, but inside you are evil and only pretend to be good. (Matt. 23:23-28)

We should examine ourselves to make sure we are not Pharisees and hypocrites.  Does God truly have our hearts?   Do we have a faith that expresses itself by working through love? (Gal. 5:6)

More later…

However, conduct with the right motive does matter with God.  The following verses show that Jesus made it clear that conduct matters.  I will quote the first verse, and you may look up the other passages.

“The hour is coming when all who are in their graves will hear his voice and will come out  – those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.”  (John 5:28-29)

The other verses are:

Matt. 25:31-46 (What we do to others);

Matt. 7:21-23; cf. Luke 13:27; Matt. 12:33-37; (Words and deeds reflect our inner goodness or evilness, and that God will judge us based on them.)

Matt. 19:17-19 (In talking with the rich man, Jesus shows that the man should live in a certain way in order to receive a positive final judgment.)

Matt. 16:27  (It is clear that moral conduct forms the criterion for eternal life.  People will be repaid according to how they have lived and behaved.)

Luke 6:37-38 (see also Matt. 7:2.  People will receive the consequences of their behavior.)

Matt. 6:12-15, 18:21-35; Mark 11:25; Luke 6:37, 11:4 (God forgives our sins on the condition we forgive others.)

Rom. 2:6-8 (Paul also shows that God will judge according to our character and lives.)

Rom. 2:15-16 (People’s own consciences will also bear witness to the righteousness of their deeds.  God will judge the secret thoughts of all.)

1 Cor. 6:9-10; Col. 3:25; 2 Cor. 11:14-15  (God will punish all the wicked and immoral.)

Col. 3:5-6 (Paul says to cease doing the things God hates so that we will not be condemned.  “Put to death”)

Rom. 8:13 (How we can live in order to pass judgment)

Rom. 6:23 (Paul warned to cease sinning for the wages of sin is death.)

1 Cor. 11:32 (We are disciplined so that we will not be condemned with the world.)

Gal. 6:8-9 (Receiving eternal life depends on whether we continue to do what is right.)

2 Cor. 5:10 (We will be judged based on our conduct.)

Peter also has the same attitude.

1 Pet. 1:17 (Judged according to deeds.)

Acts 10:34-35 (Peter moves away from the belief that God only loves and rewards the Jews.  God shows no partiality.)

1 Pet. 3:9-12; Psa. 34:12-16 (Peter believed as well that final judgment is based on one’s conduct and advises and warns others to be careful how they live.)

2 Pet. 3:1-14 (Turn from evil and do good.  We are to live lives in holiness and godliness.)

2 Pet. 2:6-13 (God will punish the wicked and aid those who do good, both now and ultimately at the Day of Judgment.)

Rev. 20:12; Rev. 22:12; Rev. 2:23; Rev. 21:8  (Final judgment according to works.)

The New Testament clearly shows that God will judge ALL people according to their deeds at the final judgment.  God will reward the good and condemn the evil.  Matt. 12:33-37; Rom. 2:14-16; 2 Cor. 5:10; Gal. 6:8-9; Col. 3:24-25; 1 Tim. 5:24-25; 1 Pet. 3:10-12; 2 Pet. 2:9)

God will judge according to character and behavior. (1 Cor. 4:5; 1 Pet. 1:17; Rev. 20:12)

God will favorably judge those who do good deeds (Matt. 19:17; Luke 6:37-38; 1 John 4:17), but condemn the wicked. (Matt. 7:21-23; Luke 12:47-48; 13:27; Acts 10:34-35; Rom. 1:18; 1 Cor. 6:9-10; 2 Cor. 11:14-15; Eph. 5:3-5; Col. 3:5-6; 2 Pet. 2:12-13; 2 Pet. 3:7; Jude 1:14-15; Rev. 3:15-16, 21:8)

Judgment will apply equally to all nations and Jews will be judged no differently from the Gentiles.(Matt. 25:31-46; Rom. 2:6-11, 2:14-16, 14:10-12; Acts 10:34-35; Col. 3:24-25; 1 Pet. 1:17)

The Scriptures are clear that one will be judged according to their deeds (works).  This truth is spoken of as heresy today in mainline Christianity.

The early Christians continued to affirm this truth about one’s conduct.  Here is a sample where it agrees with Scripture:

The Epistle of Barnabas (written around 100 AD)

“The Lord will judge the world, playing no favorites.  Each will receive according to what he has done.  If he is good, his righteousness will precede him; if evil, the reward for his wickedness will be before him.” (Barnabas 4)

First Clement (written around 100 AD)

“Take heed beloved [for there will be] condemnation of us all unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight.”  (1 Clement 21)

“Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that…we may be protected from the judgments to come.” (1 Clement 28)

Ignatius (written around 110 AD)

“All things have an end, there is set before us life upon our observance of God’s precepts, but death as the result of disobedience, and every one, according to the choice he makes, shall go to his own place.” (Magnesians 5)

“Whoever follows [self-restraint] will be fortunate in his life, because he will abandon all his evil deeds, believing that if he abandons every evil desire, he will inherit eternal life.” (The Shepherd of Hermas 16:4)

“Do no evil in your life, but serve as the Lord’s slave with a pure heart, keeping his commandments and proceeding in his injunctions; and let no evil desire rise up in your heart…if you do those things and fear [God] and are self-restrained from every evil deed, you will live to God.” (The Shepherd of Hermas 54:5; Similitude 5.1.5)

Second Clement (written around 150 AD)

“[God will] redeem each of us, according to our deeds.” (2 Clement 17)

“Therefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, will we obtain eternal life.”  (2 Clement 13)

Justin Martyr

“[Christians] hold this view, that it is alike impossible for the wicked, the covetous, the conspirator, and for the virtous, to escape the notice of God, and that each man goes to everlasting punishment or salvation according to the value of his actions.” (Justin Martyr, First Apology XII.  This is a recurring theme throughout both of Justin’s Apologies)

Irenaeus (written around 165 AD)

“Knowing, my beloved Marcianus, your desire to walk in godliness, which alone leads man to life eternal, I rejoice with you…” (Irenaeus, Proof of Apostolic Preaching 1)

Theiphius of Antioch (Apology to Autolycus, written around 170 AD)

“Obeying the will of God, he who desires is able to procure for himself life everlasting.  For God has given us a law and holy commandments; and everyone who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption.” (Theophilus Autolychus 2.27)

“He who acts righteously shall escape the eternal punishments, and be thought worthy of the eternal life from God.” (Theophilus Autolychus, XIV)

As we can see, these early Christians agree with Scripture were our conduct does matter when we face the final judgment.  Jesus made this very clear as well as the apostles after the death of Christ on the cross.  The message did not change.  At the final judgment God will reward the righteous and punish the wicked.

More later….

The eternal Son of God who came to this earth was completely human, able to identify with us. The Scriptures tell us he was tempted in every way, just as we are.  We all know what that means.  What kinds of temptation do men and women face in this life?  He was tempted to lie, he was tempted to get even, to covet, to lust if he saw a provocatively dressed woman, to violence, etc.. The only difference is, he did not give into those temptations.  In fact, this qualified him to represent us.

“Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.” (Heb. 2:17)

No one can ever say to Jesus, “But you don’t understand.”  My friend, He does understand. He knew what it was like to face temptation, to be rejected and deserted, and even tasted death.  He had a human will, heart, mind and emotions.  So he does understand. He came into a world with much spiritual decay, filled with physical illnesses.  He came to set people free from their sins.  He showed us a better way and that it can be done, to walk in righteousness!  He is our example to follow (1 Peter 2:21-25).

We have a God who came down to our level with our weaknesses and experienced all the sufferings and temptations of man, thus he can say,

“Come to Me, all who are weary and heavy-laden, and I will give you rest.  Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls.  For My yoke is easy, and My load is light.”

To encounter the Word of God in Jesus is to encounter God Himself.  If we want to know what God is like, look to Jesus.

Remember the reason for His coming.

And she will bring forth a son, and you shall call his name Jesus, for he will save his people from their sins.” So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: “Behold, the virgin shall be with child, and bear a son, and they shall call his name Immanuel,” which is translated, “God with us” (Matthew 1:21-23).

More later…