Sermon Sunday – Charles Spurgeon – Job’s Sure Knowledge

October 16, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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Job’s Sure Knowledge

September 10th, 1876
by
C. H. SPURGEON
(1834-1892)

“For I know that my Redeemer liveth,”—Job 19:25.

I daresay you know that there are a great many difficulties about the translation of this passage. It is a very complicated piece of Hebrew, partly, I suppose, owing to its great antiquity, being found in what is, probably, one of the oldest Books of the Bible. Besides that, different persons have tried to translate it according to their own varying views. The Jews stiffly fight against the notion of the Messiah and his resurrection being found in this verve, while many Christian commentators see here everything that we can find in the New Testament, and translate the passage as though Job were as well instructed in this matter as we are now that Christ “hath brought life and immortality to light through the gospel.” Others say that, while there is, no doubt, a reference to the person and the resurrection of Christ, yet it is not so vivid as some seem to think. Continue Reading Sermon Sunday – Charles Spurgeon – Job’s Sure Knowledge…

Sermon Sunday – J.C. Ryle – The Fallibility of Ministers

October 2, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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Warning #6 to the Church

The Fallibility of Ministers

by

J. C. Ryle

(1816-1900)

When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong.  Before certain men came from James, he used to eat with the Gentiles.  But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group.

The other Jews joined him in his hypocrisy, so that by their  hypocrisy even Barnabas was led astray.  When I saw that they were not acting in line with the truth of the gospel, I  said to Peter in front of them all, “You are a Jew, yet you  live like a Gentile and not like a Jew.  How is it, then, that you force Gentiles to follow Jewish customs?”

We who are Jews by birth and not “Gentile sinners” 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.  (Galatians 2:11-16)

Have we ever considered what the Apostle Peter did at Antioch?  It is a question that deserves serious consideration.

What the Apostle Peter did at Rome we are often told, although we have hardly a jot of authentic information about it.  Legends, traditions, and fables abound on the subject.  But unhappily for these writers, Scripture is utterly silent upon the point.  There is nothing in Scripture to show that the Apostle Peter ever was at Rome at all!

But what did the Apostle Peter do at Antioch?  This is the point to which I want to direct attention.  This is the subject from the passage from the Epistle to the Galatians, which heads this paper.  On this point, at any rate, the Scripture speaks clearly and unmistakably.

The six verses of the passages before us are striking on many accounts.  They are striking, if we consider the event which they describe: here is one Apostle rebuking another!  They are striking, when we consider who the two men are: Paul, the younger, rebukes Peter the elder!  They are striking, when we remark the occasion: this was no glaring fault, no flagrant sin, at first sight, that Peter had committed!  Yet the Apostle Paul says, “I opposed him to his face, because he was clearly in the wrong.”  He does more than this–he reproves Peter publicly for his error before all the Church at Antioch.  He goes even further–he writes an account of the matter, which is now read in two hundred languages all over the world.

It is my firm conviction that the Holy Spirit wants us to take particular notice of this passage of Scripture.  If Christianity had been an invention of man, these things would never have been recorded.  An impostor would have hushed up the difference between two Apostles.  The Spirit of truth has caused these verses to be written for our learning, and we shall do well to take heed to their contents.

There are three great lessons from Antioch, which I think we ought to learn from this passage.

I. The first lesson is, “That great ministers may make great mistakes.”

II. The second is, “That to keep the truth of Christ in His Church is even more important than to keep peace.”

III. The third is, “That there is no doctrine about which we ought to be so protective about as justification by faith without the deeds of the law.”

I. The first great lesson we learn from Antioch is, “That great ministers may make great mistakes.”

What clearer proof can we have than that which is set before us in this place?  Peter, without doubt, was one of the greatest in the company of the Apostles.  He was an old disciple.  He was a disciple who had had peculiar advantages and privileges.  He had been a constant companion of the Lord Jesus.  He had heard the Lord preach, seen the Lord work miracles, enjoyed the benefit of the Lord’s private teaching, been numbered among the Lord’s intimate friends, and gone out and come in with Him all the time He ministered upon earth.  He was the Apostle to whom the keys of the kingdom of heaven were given, and by whose hand those keys were first used.  He was the first who opened the door of faith to the Jews, by preaching to them on the day of Pentecost.  He was the first who opened the door of faith to the Gentiles, by going to the house of Cornelius, and receiving him into the Church.  He was the first to rise up in the Council of the fifteenth of Acts, and say, “Why do you try to test God by putting on the necks of the disciples a yoke that neither we nor our fathers have been able to bear?”  And yet here this very Peter, this same Apostle, plainly falls into a great mistake.

The Apostle Paul tells us, “I opposed him to his face.”  He tells us “because he was clearly in the wrong.”  He says “he was afraid of those who belonged to the circumcision group.”  He says of him and his companions, that “they were not acting in line with the truth of the gospel.”  He speaks of their “hypocrisy.”  He tells us that by this hypocrisy even Barnabas, his old companion in missionary labors, “was led astray.”  What a striking fact this is.  This is Simon Peter!  This is the third great error of his, which the Holy Spirit has thought fit to record!  Once we find him trying to keep back our Lord, as far as he could, from the great work of the cross, and severely rebuked Him.  Then we find him denying the Lord three times, and with an oath.  Here again we find him endangering the leading truth of Christ’s Gospel.  Surely we may say, “Lord, what is man?”  Let us note, that of all the Apostles there is not one, excepting, of course, Judas Iscariot, of whom we have so many proofs that he was a fallible man.

(Note: It is curious to observe the shifts to which some writers have been reduced, in order to explain away the plain meaning of the verses which head this paper.  Some have maintained that Paul did not really rebuke Peter, but only faked it, for show and appearance sake!  Others have maintained that it was not Peter the Apostle who was rebuked, but another Peter, one of the seventy!  Such interpretations need no remark.  They are simply absurd.  The truth is that the plain honest meaning of the verses strikes a heavy blow at the favorite Roman Catholic doctrine of the primacy and superiority of Peter over the rest of the Apostles.)

But it is all meant to teach us that even the Apostles themselves, when not writing under the inspiration of the Holy Spirit, were at times liable to err.  It is meant to teach us that the best men are weak and fallible so long as they are in the body.  Unless the grace of God holds them up, any one of them may go astray at any time.  It is very humbling, but it is very true.  True Christians are converted, justified, and sanctified.  They are living members of Christ, beloved children of God, and heirs of eternal life.  They are elect, chosen, called, and kept unto salvation.  They have the Spirit.  But they are not infallible.

Will not rank and dignity confer infallibility?  No, they will not!  It matters nothing what a man is called.  He may be a Czar, an Emperor, a King, a Prince.  He may be a Preacher, Minister, or Deacon.  He is still a fallible man.  Neither the crown, nor the anointing oil, nor the laying on of hands, can prevent a man making mistakes.

Will not numbers confer infallibility?  No, they will not!  You may gather together princes by the score, and ministers by the hundred; but, when gathered together, they are still liable to err.  You may call them a council, or an assembly, or a conference, or what you please.  It matters nothing.  Their conclusions are still the conclusions of fallible men.  Their collective wisdom is still capable of making enormous mistakes.

The example of the Apostle Peter at Antioch is one that does not stand alone.  It is only a parallel of many a case that we find written for our learning in Holy Scripture.  Do we not remember Abraham, the father of the faithful, following the advice of Sarah, and taking Hagar for a wife? Do we not remember Aaron, the first high priest, listening to the children of Israel, and making a golden calf?  Do we not remember Solomon, the wisest of men, allowing his wives to build their high places of false worship?  Do we not remember Jehosaphat, the good king, going down to help wicked Ahab?  Do we not remember Hezekiah, the good king, receiving the ambassadors of Babylon?  Do we not remember Josiah, the last of Judah’s good kings, going forth to fight with Pharaoh?  Do we not remember James and John, wanting fire to come down from heaven?  These things deserve to be remembered.  They were not written without cause.  They cry aloud, “No infallibility!”

And who does not see, when he reads the history of the Church of Christ, repeated proofs that the best of men can err?  The early fathers were zealous according to their knowledge, and ready to die for Christ.  But many of them advocated ritualism, and nearly all sowed the seeds of many superstitions.  The Reformers were honored instruments in the hand of God for reviving the cause of truth on earth.  Yet hardly one of them can be named who did not make some great mistake.  Martin Luther held tightly to the doctrine of consubstantiation [believing that during communion the bread and the wine became the actual body and blood of Christ].

Melancthon was often timid and undecided.  Calvin permitted Servetus to be burned.  Cranmer recanted and fell away for a time from his first faith.  Jewell subscribed to Roman Catholic Church doctrines for fear of death.  Hooper disturbed the Church of England by demanding the need to wear ceremonial vestments [priestly type garments] when ministering.  The Puritans, in later times, denounced Christian liberty and freedoms as doctrines from the pit of Hell.  Wesley and Toplady, last century, abused each other in most shameful language.  Irving, in our own day, gave way to the delusion of speaking in unknown tongues [babble].  All these things speak with a loud voice.  They all lift up a beacon to the Church of Christ.  They all say, “Do not trust man; call no man master; call no man father [spiritually] on earth; let no man glory in man; He that glories, let him glory in the Lord.”  They all cry, “No infallibility!”

The lesson is one that we all need.  We are all naturally inclined to lean upon man whom we can see, rather than upon God whom we cannot see.  We naturally love to lean upon the ministers of the visible Church, rather than upon the Lord Jesus Christ, the great Shepherd and High Priest, who is invisible.  We need to be continually warned and set on our guard.

I see this tendency to lean on man everywhere.  I know no branch of the Protestant Church of Christ which does not require to be cautioned upon the point.  It is a snare to the Scottish Christians to pin their faith on John Knox.  It is a snare to the Methodists in our day to worship the memory of John Wesley.  All these are snares, and into these snares how many fall!

We all naturally love to have a pope of our own.  We are far too ready to think, that because some great minister or some learned man says a thing,  or because our own minister, whom we love, says a thing, it must be right, without examining whether it is in Scripture or not.  Most men dislike the trouble of thinking for themselves.  They like following a leader.  They are like sheep, when one goes over the hill all the rest follow.  Here at Antioch even Barnabas was carried away.  We can well fancy that good man saying, “An old Apostle, like Peter, surely cannot be wrong.  Following him, I cannot err.”

And now let us see what practical lessons we may learn from this part of our subject.

(a) For one thing, let us learn not to put implicit confidence in any man’s opinion, merely because he lived many hundred years ago.  Peter was a man who lived in the time of Christ Himself, and yet he could err.  There are many who talk much in the present day about the voice of the early Church.  They would have us believe that those who lived nearest the time of the Apostles, must of course know more about truth than we can.  There is no foundation for any such opinion.  It is a fact, that the most ancient writers in the true Church of Christ are often at variance with one another.  It is a fact that they often changed their own minds, and retracted their own former opinions.  It is a fact that they often wrote foolish and weak things, and often showed great ignorance in their explanations of Scripture.  It is vain to expect to find them free from mistakes.  Infallibility is not to be found in the early fathers, but in the Bible.

(b) For another thing, let us learn not to put implicit confidence in any man’s opinion, merely because of his office as a minister.  Peter was one of the very chief Apostles, and yet he could err.

This is a point on which men have continually gone astray.  It is the rock on which the early Church struck.  Men soon took up the saying, “Do nothing contrary to the mind of the minister.”  But what are ministers, preachers, and deacons?  What are the best of ministers but men–dust, ashes, and clay–men of like passions with ourselves, men exposed to temptations, men liable to weaknesses and infirmities?  What does the Scripture say?  “What, after all, is Apollos?  And what is Paul?  Only servants, through whom you came to believe–as the Lord has assigned to each his task” (1 Corinthians 3:5).

Ministers have often driven the truth into the wilderness, and decreed that to be true which was false.  The greatest errors have been begun by ministers.  Hophni and Phinehas, the sons of the high-priest, made religion to be abhorred by the children of Israel.  Annas and Caiaphas, though in the direct line of descent from Aaron, crucified the Lord.  It is absurd to suppose that ordained men cannot go wrong.  We should follow them so far as they teach according to the Bible, but no further.  We should believe them so long as they can say, “Thus it is written, thus says the Lord,” but further than this we are not to go.  Infallibility is not to be found in ordained men, but in the Bible.

(c)  For another thing, let us learn not to place implicit confidence in any man’s opinion, merely because of his learning.  Peter was a man who had miraculous gifts, and could speak with the (then valid) gift of tongues, and yet he could err.

This is a point again on which many go wrong.  This is the rock on which men struck in the middle ages.  Men looked on Thomas Aquinas, and Peter Lombard, and many of their companions, as almost inspired.  They gave epithets to some of them in token of their admiration.  They talked of “the indisputable” preacher, “the angelic” minister, “the incomparable” pastor, and seemed to think that whatever these ministers said must be true!  But what is the most learned of men, if he is not taught by the Holy Spirit?  What is the most learned of all divines but a mere fallible child of Adam at his very best?  Vast knowledge of books and great ignorance of God’s truth may go side by side.  They have done so, they may do so, and they will do so in all times.  I will engage to say that the two volumes of Robert McCheyne’s Memoirs and Sermons, have done more positive good to the souls of men, than any one folio that Origen or Cyprian ever wrote.

I do not doubt that the one volume of Pilgrim’s Progress, written by a man who knew hardly any book but his Bible, and was ignorant of Greek and Latin, will prove in the last day to have done more for the benefit of the world, than all the works of the schoolmen put together.  Learning is a gift that ought not to be despised.  It is an evil day when books are not valued in the Church.  But it is amazing to observe how vast a man’s intellectual attainments may be, and yet how little he may know of the grace of God.  I have no doubt the Authorities of Oxford in the last century, knew more of Hebrew, Greek, and Latin, than Wesley or Whitefield.  But they knew little of the Gospel of Christ.  Infallibility is not to be found among learned men, but in the Bible.

(d) For another thing, let us take care that we do not place implicit confidence on our own minister’s opinion, however godly he may be.  Peter was a man of mighty grace, and yet he could err.

Your minister may be a man of God indeed, and worthy of all honor for his preaching and example; but do not make a pope of him.  Do not place his word side by side with the Word of God.  Do not spoil him by flattery.  Do not let him suppose he can make no mistakes.  Do not lean your whole weight on his opinion, or you may find to your cost that he can err.

It is written of Joash, King of Judah, that he “did what was right in the eyes of the LORD all the years of Jehoiada the priest” (2 Chronicles 24:2).  Jehoiada died, and then died the religion of Joash.  Just so your minister may die, and then your religion may die too.  He may change, and your religion may change.  He may go away, and your religion may go.

Oh, do not be satisfied with a religion built on man!  Do not be content with saying, “I have hope, because my own minister has told me such and such things.”  Seek to be able to say, “I have hope, because I find it thus and thus written in the Word of God.”  If your peace is to be solid, you must go yourself to the fountain of all truth.  If your comforts are to be lasting, you must visit the well of life yourself, and draw fresh water for your own soul.  Ministers may depart from the faith.  The visible Church may be broken up.  But he who has the Word of God written in his heart, has a foundation beneath his feet which will never fail him.  Honor your minister as a faithful ambassador of Christ.  Esteem him very highly in love for his work’s sake.  But never forget that infallibility is not to be found in godly ministers, but in the Bible.

The things I have mentioned are worth remembering.  Let us bear them in mind, and we shall have learned one lesson from Antioch.

II. I now pass on to the second lesson that we learn from Antioch.  That lesson is, “That to keep Gospel truth in the Church is of even greater importance than to keep peace.”

I suppose no man knew better the value of peace and unity than the Apostle Paul.  He was the Apostle who wrote to the Corinthians about love.  He was the Apostle who said, “Live in harmony with one another; live in peace with each other; the Lord’s servant must not quarrel; There is one body and one Spirit–just as you were called to one hope when you were called–one Lord, one faith, one baptism.”  He was the Apostle who said, “I have become all things to all men so that by all possible means I might save some” (Romans 12:16; 1 Thessalonians 5:13; Philemon 3:16; Ephesians 4:5; 1 Corinthians 9:22).  Yet see how he acts here!  He withstands Peter to the face.  He publicly rebukes him.  He runs the risk of all the consequences that might follow.  He takes the chance of everything that might be said by the enemies of the Church at Antioch.  Above all, he writes it down for a perpetual memorial, that it never might be forgotten, that, wherever the Gospel is preached throughout the world, this public rebuke of an erring Apostle might be known and read of all men.

Now, why did he do this?  Because he dreaded false doctrine; because he knew that a little leaven leavens the whole lump, because he would teach us that we ought to contend for the truth jealously, and to fear the loss of truth more than the loss of peace.

Paul’s example is one we shall do well to remember in the present day.  Many people will put up with anything in religion, if they may only have a quiet life.  They have a morbid dread of what they call “controversy.” They are filled with a morbid fear of what they style, in a vague way, “party spirit,” though they never define clearly what party spirit is.  They are possessed with a morbid desire to keep the peace, and make all things smooth and pleasant, even though it be at the expense of truth.  So long as they have outward calm, smoothness, stillness, and order, they seem content to give up everything else.  I believe they would have thought with Ahab that Elijah was a troubler of Israel, and would have helped the princes of Judah when they put Jeremiah in prison, to stop his mouth.  I have no doubt that many of these men of whom I speak, would have thought that Paul at Antioch was a very imprudent man, and that he went too far!

I believe this is all wrong.  We have no right to expect anything but the pure Gospel of Christ, unmixed and unadulterated; the same Gospel that was taught by the Apostles; to do good to the souls of men.  I believe that to maintain this pure truth in the Church men should be ready to make any sacrifice, to hazard peace, to risk dissension, and run the chance of division.  They should no more tolerate false doctrine than they would tolerate sin.  They should withstand any adding to or taking away from the simple message of the Gospel of Christ.

For the truth’s sake, our Lord Jesus Christ denounced the Pharisees, though they sat in Moses’ seat, and were the appointed and authorized teachers of men.  “Woe to you, teachers of the law and Pharisees, you hypocrites,” He says, eight times over, in the twenty-third chapter of Matthew.  And who shall dare to breathe a suspicion that our Lord was wrong?

For the truth’s sake, Paul withstood and blamed Peter, though a brother. Where was the use of unity when pure doctrine was gone?  And who shall dare to say he was wrong?

For the truth’s sake, Athanasius stood out against the world to maintain the pure doctrine about the divinity of Christ, and waged a controversy with the great majority of the professing Church.  And who shall dare to say he was wrong?

For the truth’s sake, Luther broke the unity of the Church in which he was born, denounced the Pope and all his ways, and laid the foundation of a new teaching.  And who shall dare to say that Luther was wrong?

For the truth’s sake, Cranmer, Ridley, and Latimer, the English Reformers, counseled Henry VIII and Edward VI to separate from Rome, and to risk the consequences of division.  And who shall dare to say that they were wrong?

For the truth’s sake, Whitefield and Wesley, a hundred years ago, denounced the mere barren moral preaching of the clergy of their day, and went out into the highways and byways to save souls, knowing well that they would be cast out from the Church’s communion.  And who shall dare to say that they were wrong?

Yes! Peace without truth is a false peace; it is the very peace of the devil.  Unity without the Gospel is a worthless unity; it is the very unity of hell.  Let us never be ensnared by those who speak kindly of it.  Let us remember the words of our Lord Jesus Christ, “Do not suppose that I have come to bring peace to the earth.  I did not come to bring peace, but a sword” (Matthew 10:34)  Let us remember the praise He gives to one of the Churches in Revelation, “I know that you cannot tolerate wicked men, that you have tested those who claim to be apostles but are not, and have found them false” (Revelation 2:2).  Let us remember the blame He casts on another, “You tolerate that woman Jezebel, who calls herself a prophetess” (Revelation 2:20).  Never let us be guilty of sacrificing any portion of truth on the altar of peace.  Let us rather be like the Jews, who, if they found any manuscript copy of the Old Testament Scriptures incorrect in a single letter, burned the whole copy, rather than run the risk of losing one jot or tittle of the Word of God.  Let us be content with nothing short of the whole Gospel of Christ.

In what way are we to make practical use of the general principles which I have just laid down?  I will give my readers one simple piece of advice.  I believe it is advice which deserves serious consideration.

I warn then every one who loves his soul, to be very selective as to the preaching he regularly hears, and the place of worship he regularly attends.  He who deliberately settles down under any ministry which is positively unsound is a very unwise man.  I will never hesitate to speak my mind on this point.  I know well that many think it a shocking thing for a man to forsake his local church.  I cannot see with the eyes of such people.  I draw a wide distinction between teaching which is defective and teaching which is thoroughly false; between teaching which errs on the negative side and teaching which is positively unscriptural.  But I do believe, if false doctrine is unmistakably preached in a local church, a Christian who loves his soul is quite right in not going to that local church.  To hear unscriptural teaching fifty-two Sundays in every year is a serious thing.  It is a continual dropping of slow poison into the mind.  I think it almost impossible for a man willfully to submit himself to it, and not be harmed.

I see in the New Testament we are plainly told to “Test everything” and “Hold on to the good” (1 Thessalonians 5:21).  I see in the Book of Proverbs that we are commanded to “Stop listening to instruction, my son, and you will stray from the words of knowledge” (Proverbs 19:27).  If these words do not justify a man in ceasing to worship at a church, if positively false doctrine is preached in it, I do not know what words can.

–Does any one mean to tell us that to attend your local denominational church is absolutely needful to a person’s salvation?  If there is such a one, let him speak out, and give us his name.

–Does any one mean to tell us that going to the denominational church will save any man’s soul, if he dies unconverted and ignorant of Christ?  If there is such a one, let him speak out, and give us his name.

–Does any one mean to tell us that going to the denominational church will teach a man anything about Christ, or conversion, or faith, or repentance, if these subjects are hardly ever named in the denomination church, and never properly explained?  If there is such a one, let him speak out, and give us his name.

–Does any one mean to say that a man who repents, believes in Christ, is converted and holy, will lose his soul, because he has forsaken his denomination and learned his religion elsewhere?  If there is such a one, let him speak out, and give us his name.

For my part I abhor such monstrous and extravagant ideas.  I do not see a speck of foundation for them in the Word of God.  I trust that the number of those who deliberately hold them is exceedingly small.

There are many churches where the religious teaching is little better than Roman Catholicism.  Ought the congregation of such churches to sit still, be content, and take it quietly?  They ought not.  And why? Because, like Paul, they ought to prefer truth to peace.

There are many churches where the religious teaching is little better than morality.  The distinctive doctrines of Christianity are never clearly proclaimed.  Plato, or Seneca, or Confucius, could have taught almost as much.  Ought the congregation in such churches to sit still, be content, and take it quietly?  They ought not.  And why? Because, like Paul, they ought to prefer truth to peace.

–I am using strong language in dealing with this part of my subject: I know it.

–I am trenching on delicate ground: I know it.

–I am handling matters which are generally let alone, and passed over in silence: I know it.

I say what I say from a sense of duty to the Church of which I am a minister.  I believe the state of the times, and the position of the congregation require plain speaking.  Souls are perishing, in many churches, in ignorance.  Honest members of the church are disgusted and perplexed.  This is no time for smooth words.  I am not ignorant of those magic expressions, “order, division, schism, unity, controversy,” and the like.  I know the cramping, silencing influence which they seem to exercise on some minds.  I too have considered those expressions calmly and deliberately, and on each of them I am prepared to speak my mind.

(a) The denominational church is an admirable thing in theory.  Let it only be well administered, and worked by truly spiritual ministers, and it is calculated to confer the greatest blessings on the nation.  But it is useless to expect attachment to the denomination, when the minister of the denominational church is ignorant of the Gospel or a lover of the world.  In such a case we must never be surprised if men forsake their denomination, and seek truth wherever truth is to be found.  If the denominational minister does not preach the Gospel and live the Gospel, the conditions on which he claims the attention of his congregation are virtually violated, and his claim to be heard is at an end.  It is absurd to expect the head of a family to endanger the souls of his children, as well as his own, for the sake of “the denomination.”  There is no mention of denominations in the Bible, and we have no right to require men to live and die in ignorance, in order that they may be able to say at last, “I always attended my local denominational church.”

(b)  Divisions and separations are most objectionable in religion.  They weaken the cause of true Christianity.  They give occasion to the enemies of all godliness to blaspheme.  But before we blame people for them, we must be careful that we lay the blame where it is deserved.  False doctrine and heresy are even worse than schism.  If people separate themselves from teaching which is positively false and unscriptural, they ought to be praised rather than reproved.  In such cases separation is a virtue and not a sin.  It is easy to make sneering remarks about “itching ears,” and “love of excitement;” but it is not so easy to convince a plain reader of the Bible that it is his duty to hear false doctrine every Sunday, when by a little exertion he can hear truth.

(c)  Unity, quiet, and order among professing Christians are mighty blessings.  They give strength, beauty, and efficiency to the cause of Christ.  But even gold may be bought too dear.  Unity which is obtained by the sacrifice of truth is worth nothing.  It is not the unity which pleases God.  The Church of Rome boasts loudly of a unity which does not deserve the name.  It is unity which is obtained by taking away the Bible from the people, by gagging private judgment, by encouraging ignorance, by forbidding men to think for themselves.  Like the exterminating warriors of old, the Catholic Church of Rome makes a solitude and calls it peace.  There is quiet and stillness enough in the grave, but it is not the quiet of health, but of death.  It was the false prophets who cried “Peace,” when there was no peace.

(d) Controversy in religion is a hateful thing, It is hard enough to fight the devil, the world and the flesh, without private differences in our own camp.  But there is one thing which is even worse than controversy, and that is false doctrine tolerated, allowed, and permitted without protest or molestation.  It was controversy that won the battle of Protestant Reformation.  If the views that some men hold were correct, it is plain we never ought to have had any Reformation at all!  For the sake of peace, we ought to have gone on worshipping the Virgin, and bowing down to images and relics to this very day! Away with such trifling!  There are times when controversy is not only a duty but a benefit.  Give me the mighty thunderstorm rather than the deadly malaria.  The one walks in darkness and poisons us in silence, and we are never safe.  The other frightens and alarms for a little while.  But it is soon over, and it clears the air.  It is a plain Scriptural duty to “contend for the faith that was once for all entrusted to the saints” (Jude 1:3).

I am quite aware that the things I have said are exceedingly distasteful to many minds.  I believe many are content with teaching which is not the whole truth, and fancy it will be “all the same” in the end.  I am sorry for them.  I am convinced that nothing but the whole truth is likely, as a general rule, to do good to souls.  I am satisfied that those who willfully put up with anything short of the whole truth, will find at last that their souls have received much damage.  There are three things which men never ought to trifle with: a little poison, a little false doctrine, and a little sin.

I am quite aware that when a man expresses such opinions as those I have just brought forward, there are many ready to say, “He is not faithful to the Church.”  I hear such accusations unmoved.  The day of judgment will show who were the true friends of the Church and who were not.  I have learned in the last thirty-two years that if a minister leads a quiet life, leaves alone the unconverted part of the world, and preaches so as to offend none and edify none, he will be called by many “a good pastor.”

And I have also learned that if a man studies Scriptures, labors continually for the conversion of souls, adheres closely to the great principals of the Reformation, bears a faithful testimony against Romanism, and preaches powerful, convicting sermons, he will probably be thought a firebrand and “troubler of Israel.”  Let men say what they will.  They are the truest friends of the Church who labor most for the preservation of truth.

I lay these things before the readers of this paper, and invite their serious attention to them.  I charge them never to forget that truth is of more importance to a Church than peace.  I ask them to be ready to carry out the principles I have laid down, and to contend zealously, if needs be, for the truth.  If we do this, we shall have learned something from Antioch.

III. But I pass on to the third lesson from Antioch.  That lesson is, that “There is no doctrine about which we ought to be so jealous as justification by faith and not by observing the law.”

The proof of this lesson stands out most prominently in the passage of Scripture which heads this paper.  What one article of the faith had the Apostle Peter denied at Antioch?  None.  What doctrine had he publicly preached which was false?  None.  What, then, had he done?  He had done this.  After once keeping company with the believing Gentiles as “heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Ephesians 3:6), he suddenly became shy of them and withdrew himself.  He seemed to think they were less holy and acceptable to God than the circumcised Jews.  He seemed to imply, that the believing Gentiles were in a lower state than they who had kept the ceremonies of the law of Moses.  He seemed, in a word, to add something to simple faith as needful to give man an interest in Jesus Christ.  He seemed to reply to the question, “What must I do to be saved?” not merely “Believe in the Lord Jesus,” but “Believe in the Lord Jesus, and be circumcised, and keep the ceremonies of the law.”

Such conduct as this the Apostle Paul would not endure for a moment.  Nothing so moved him as the idea of adding anything to the Gospel of Christ.  “I opposed him,” he says, “to his face.”  He not only rebuked him, but he recorded the whole transaction fully, when by inspiration of the Spirit he wrote the Epistle to the Galatians.

I invite special attention to this point.  I ask men to observe the remarkable jealousy which the Apostle Paul shows about this doctrine, and to consider the point about which such a stir was made.  Let us mark in this passage of Scripture the immense importance of justification by faith and not by keeping the law.

(a) This is the doctrine which is essentially necessary to our own personal comfort.  No man on earth is a real child of God, and a saved soul, till he sees and receives salvation by faith in Christ Jesus.  No man will ever have solid peace and true assurance, until he embraces with all his heart the doctrine that “we are counted righteous before God because of the work of our Lord Jesus Christ [on the cross], by faith, and not for our own works and goodness.”  One reason, I believe, why so many professors in this day are tossed to and fro, enjoy little comfort, and feel little peace, is their ignorance on this point.  They do not see clearly justification by faith without their own “good works.”

(b) This is the doctrine which the great enemy of souls hates, and labors to overthrow.  He knows that it turned the world upside down at the first beginning of the Gospel, in the days of the Apostles.  He knows that it turned the world upside down again at the time of the Reformation.  He is therefore always tempting men to reject it.  He is always trying to seduce Churches and ministers to deny or obscure its truth.  No wonder that the Council of Trent [Roman Catholic Council that established their present doctrines] directed its chief attack against this doctrine, and pronounced it accursed and heretical.  No wonder that many who think themselves learned in these days denounce the doctrine as theological jargon, and say that all “serious minded people” are justified by Christ, whether they have faith or not!  The plain truth is that the doctrine is all bitterness and poison to unconverted hearts.  It just meets the wants of the awakened soul.  But the proud unhumbled man who knows not his own sin, and sees not his own weakness, cannot receive its truth.

(c) This is the doctrine, the absence of which accounts for half the errors of the Roman Catholic Church.  The beginning of half the unscriptural doctrines of Catholicism may be traced up to rejection of justification by faith.  No Catholic teacher, if he is faithful to his Church, can say to an anxious sinner, “Believe in the Lord Jesus and you will be saved.”  He cannot do it without additions and explanations, which completely destroy the good news.  He dare not give the Gospel medicine, without adding something which destroys its effectiveness, and neutralizes its power.

Purgatory, penance, priestly absolution [confession], the intercession of saints, the worship of the Virgin, and many other man-made services of Roman Catholicism, all spring from this source.  They are all rotten props to support weary consciences.  But they are rendered necessary by the denial of justification by faith.

(d) This is the doctrine which is absolutely essential to a minister’s success among his people.  Obscurity on this point spoils all.  Absence of clear statements about justification will prevent the utmost zeal doing good.  There may be much that is pleasing and nice in a minister’s sermons, much about Christ and union with Him, much about self-denial, much about humility, much about love.  But all this will profit little, if his trumpet gives an uncertain sound about justification by faith without the attendant “good works.”

(e) This is the doctrine which is absolutely essential to the prosperity of a Church.  No Church is really in a healthy state, in which this doctrine is not prominently brought forward.  A denomination and/or church may have good forms and regularly ordained ministers, but a denomination and/or church will not see conversion of souls going on under its pulpits, when this doctrine is not plainly preached.  Its schools may be found in every town.  Its church buildings may strike the eye all over the land.  But there will be no blessing from God on that denomination and/or church unless justification by faith is proclaimed from its pulpits.  Sooner or later its candlestick will be taken away.

Why have the Churches of Africa and the East fallen to their present state?  Did they not have Ministers?  They had.  Did they not have forms and ceremony?  They had.  Did they not have councils?  They had.  But they cast away the doctrine of justification by faith.  They lost sight of that mighty truth, and so they fell.

Why did our own Church (Church of England) do so little in the last century, and why did the Independents and Baptists do so much more?  Was it that their system was better than ours?  No.  Was it that our Church was not so well adapted to meet the wants of lost souls?  No.  But their ministers preached justification by faith, and our ministers, in too many cases, did not preach the doctrine at all.

Why do so many English people go to dissenting churches in the present day?  Why do we so often see a splendid Gothic local church as empty of worshipers as a barn in July, and a little plain brick building, called a Meeting House, filled to suffocation?  Is it that people in general have any abstract dislike of formal worship, the Prayer-book, and the establishment?  Not at all!  The simple reason is, in the vast majority

of cases, that people do not like preaching in which justification by faith is not fully proclaimed.  When they cannot hear it in the local church they will seek it elsewhere.  No doubt there are exceptions.  No doubt there are places where a long course of neglect has thoroughly disgusted people with the Church, so that they will not even hear truth from its ministers.  But I believe, as a general rule, when the local church is empty and the meeting-house full, it will be found on inquiry that there is a cause.

If these things be so, the Apostle Paul might well be jealous for the truth, and oppose Peter to his face.  He might well maintain that anything ought to be sacrificed, rather than endanger the doctrine of justification in the Church of Christ.  He saw with a prophetical eye coming things.  He left us all an example that we should do well to follow.  Whatever we tolerate, let us never allow any injury to be done to that blessed doctrine–that we are justified by faith without any of our own “good works.”

Let us always beware of any teaching which either directly or indirectly obscures justification by faith.  All religious systems which put anything between the heavy burdened sinner and Jesus Christ the Savior, except simple faith, are dangerous and unscriptural.  All systems which make out faith to be anything complicated, anything but a simple, childlike dependence, the hand which receives the soul’s medicine from  the physician, are unsafe and poisonous systems.  All systems which cast discredit on the simple Protestant doctrine which broke the power of Roman Catholicism, carry about with them a plague-spot, and are dangerous to souls.

Baptism is a sacrament ordained by Christ Himself, and to be used with reverence and respect by all professing Christians.  When it is used rightly, worthily and with faith, it is capable of being the instrument of mighty blessings to the soul.  But when people are taught that all who are baptized are as a matter of course born again, and that all baptized persons should be addressed as “children of God,” I believe their souls are in great danger.  Such teaching about baptism appears to me to overthrow the doctrine of justification by faith.  They only are children of God who have faith in Christ Jesus.  And all men do not have faith.

The Lord’s Supper is a sacrament ordained by Christ Himself, and intended for the edification and refreshment of true believers.  But when people are taught that all persons ought to come to the Lord’s table, whether they have faith or not; and that all alike receive Christ’s body and blood who receive the bread and wine, I believe their souls are in great danger.  Such teaching appears to me to darken the doctrine of justification by faith.  No man eats Christ’s body and drinks Christ’s blood except the justified man.  And none are justified until they believe.

Membership in the local church is a great privilege.  But when people are taught that because they are members of a church, they are as a matter of course members of Christ, I believe their souls are in great danger.  Such teaching appears to me to overthrow the doctrine of justification by faith.  They only are joined to Christ who believe.  And all men do not believe.

Whenever we hear teaching which obscures or contradicts justification by faith, we may be sure there is a screw loose somewhere.  We should watch against such teaching, and be upon our guard.  Once let a man turn away from justification by faith alone, and he will bid a long farewell to comfort, to peace, to lively hope, to anything like assurance in his Christianity.  An error here is decay at the root.

(1) In conclusion, let me first of all ask every one who reads this paper, to arm himself with a thorough knowledge of the written Word of God.  Unless we do this we are at the mercy of any false teacher.  We shall not see through the mistakes of an erring Peter.  We shall not be able to imitate the faithfulness of a courageous Paul.  An ignorant congregation will always be the curse of a Church.  A Bible reading congregation may save a Church from ruin.  Let us read the Bible regularly, daily, and with fervent prayer, and become familiar with its contents.  Let us receive nothing, believe nothing, follow nothing, which is not in the Bible, nor can be proved by the Bible.  Let our rule of faith, our touchstone of all teaching, be the written Word of God.

(2) In the next place, let me entreat all who read this paper to be always ready to contend for the faith of Christ, if needful.  I recommend no one to foster a controversial spirit.  I want no man to be like Goliath, going up and down, saying, “Give me a man to fight with.”  Always feeding upon controversy is poor work indeed.  It is like feeding upon bones.  But I do say that no love of false peace should prevent us striving jealously against false doctrine, and seeking to promote true doctrine wherever we possibly can.  True Gospel in the pulpit, true Gospel in the books we read, true Gospel in the friends we keep company with, let this be our aim, and never let us be ashamed to let men see that it is so.

(3) In the next place, let me entreat all who read this paper to keep a jealous watch over their own hearts in these controversial times.  There is much need of this caution.  In the heat of the battle we are apt to forget our own inner man.  Victory in argument is not always victory over the world or victory over the devil.  Let the meekness of Peter in taking a reproof, be as much our example as the boldness of Paul in reproving.  Happy is the Christian who can call the person who rebukes him faithfully, a “dear brother” (2 Peter 3:15).  Let us strive to be holy in all manner of conversation, and not least in our tempers.  Let us labor to maintain an uninterrupted communion with the Father and with the Son, and to keep up constant habits of private prayer and Bible-reading.  Thus we shall be armed for the battle of life, and have the sword of the Spirit well fitted to our hand when the day of temptation comes.

(4) In the last place, let me entreat all members of a church who know what real praying is, to pray daily for the Church to which they belong.  Let us pray that the Holy Spirit may be poured out upon it, and that its candlestick may not be taken away.  Let us pray for those churches in which the Gospel is now not preached, that the darkness may pass away, and the true light shine in them.  Let us pray for those ministers who now neither know nor preach the truth, that God may take away the veil from their hearts, and show them a more excellent way.  Nothing is impossible.  The Apostle Paul was once a persecuting Pharisee; Luther was once an unenlightened monk; Bishop Latimer was once a bigoted Catholic; Thomas Scott was once thoroughly opposed to evangelical truth.  Nothing, I repeat, is impossible.  The Spirit can make ministers preach that Gospel which they now labor to destroy.  Let us therefore be urgent in prayer.

I commend the matters contained in this paper to serious attention.  Let us ponder them well in our hearts.  Let us carry them out in our daily practice.  Let us do this, and we shall have learned something from the story of Peter at Antioch.

Transcribed by

Tony Capoccia

Bible Bulletin Board

All Scripture references are taken from the HOLY BIBLE: NEW INTERNATIONAL

VERSION (C) 1978 by the New York Bible Society, used by permission of

Zondervan Bible Publishers.

This updated and revised manuscript is copyrighted (C)1998 by Tony Capoccia.

All rights reserved.

Sermon Sunday – George Whitefield – Parting with Christ for the Pleasures of Life

July 31, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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The Folly and Danger of parting with Christ for the Pleasures and Profits of Life


by


George Whitefield


(1714-1770)

Matthew 8:23-34 – “And when he was entered into a ship, his disciples followed him. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. And his disciples came to [him], and awoke him, saying, Lord, save us: we perish. And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. But the men marveled, saying, What manner of man is this, that even the winds and the sea obey him! And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? And there was a good way off from them an herd of many swine feeding. So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. And, behold, the whole city came out to meet Jesus: and when they saw him, they besought [him] that he would depart out of their coasts.” Continue Reading Sermon Sunday – George Whitefield – Parting with Christ for the Pleasures of Life…

Sermon Sunday – Jonathan Edwards – Christian Cautions

June 12, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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Christian Cautions

or

The Necessity of Self-Examination

by

 Jonathan Edwards
 (1703-1758)

Dated September 1733.

“Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting.” — Psalm 139:23, 24


INTRODUCTION

Subject: Persons should be much concerned to know whether they do not live in some way of sin.

This psalm is a meditation on the omniscience of God, or upon his perfect view and knowledge of everything, which the psalmist represents by that perfect knowledge which God had of all his actions, his downsitting and his uprising; and of his thoughts, so that he knew his thoughts afar off; and of his words, “There is not a word in my tongue,” says the psalmist, “but thou knowest it altogether.” Then he represents it by the impossibility of fleeing from the divine presence, or of hiding from him. So that if he should go into heaven, or hide himself in hell, or fly to the uttermost parts of the sea, yet he would not be hid from God. Or if he should endeavor to hide himself in darkness, yet that would not cover him. But the darkness and light are both alike to him. Then he represents it by the knowledge which God had of him while in his mother’s womb, Psa. 139:15, 16, “My substance was not hid from thee, when I was made in secret; thine eyes did see my substance, yet being imperfect; and in thy book all my members were written.” Continue Reading Sermon Sunday – Jonathan Edwards – Christian Cautions…

Sermon Sunday – Jonathon Edwards

May 15, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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Sinners in the Hands of an Angry God

by

 Jonathan Edwards
 (1703-1758)

Preached July 8th, 1741

“In due time their foot will slip”–Deut. 32:35

Transcription update copyright © Tony Capoccia, 2007

In this verse the vengeance of God is threatened upon the wicked unbelieving Israelites, who were God’s chosen people, and who lived under the means of grace; but who, despite all of God’s wonderful works towards them, remained without sense, having no discernment in them (Deut. 32:28). After all the cultivations of Heaven, they brought forth bitter and poisonous fruit; as shown in verses 32 and 33. The verse that I have chosen for my text, “In due time their foot will slide,” seems to imply the following things, relating to the punishment and destruction to which these wicked Israelites were exposed. Continue Reading Sermon Sunday – Jonathon Edwards…

What has Jesus done for me? (long)

April 22, 2011 at 11:08 am | Posted in Christianity | Leave a comment
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It seems that more and more these days people are asking one simple question. It may take a few different forms, but at it’s root, it’s all the same: “What has Jesus done for me?”. Sometimes it comes out in the attitudes, sometimes in actual words but it’s there none the less. Man’s pride puts himself at the top of the pyramid with everything else beneath him. Even family and friends are often under self. Some that ask this question, do so because they can’t see how Jesus has done anything for them. They think that they are responsible for their own success. Ironically, they always seem to blame God for their failures. Continue Reading What has Jesus done for me? (long)…

Pharisees

June 15, 2010 at 4:55 pm | Posted in Christianity | Leave a comment
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Often, when we are hearing about events that took place in the gospels, we are told about the enemies of Jesus. Those people who opposed Him and tried everything they could to show Him to be a charlatan. Of all the groups that did this, the one that Christians are most familiar with are the Pharisees. Because of the often simple light in which this group is painted, many people don’t realize the dangers inherent in what they said and did. To understand this, it is important to understand where the Pharisees came from.
 
The group of Jews known as Pharisees arose during the reign of John Hyrcanus. They came from the Hasidism, which was a militant religious community that was focused on obedience to the Law and worship to God. They began around 168 B.C. (before Christ!…). The name Pharisee means “separated one” and was applied to this group because they separated themselves from the Hellenistic influence brought in through the Greeks. At the time of Jesus, it is believed that there were around 6,000 Pharisees in Israel. The Pharisees saw the entire Old Testament as authoritative, but accepted oral tradition as authoritative as well. They believed in the existence of angels and demons. They believed in life after death and bodily resurrection. They believed that the study of the Law was worship. They strove to live holy by keeping the Law and saw the Law as determining what was clean and unclean. They felt very strongly about obedience to the Law and developed a set of regulations to help save people from breaking the Law. There are 613 laws in the Old Testament and the discussions that they had were as specific as whether or not a person should eat an egg laid on the Sabbath. The Pharisees lived for the Law and sought to use it in all situations. Continue Reading Pharisees…

Woe to you!

December 8, 2008 at 4:05 pm | Posted in Christianity | Leave a comment
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In Matthew 23, Jesus is talking to a crowd that gathered around Him. He had just finished dealing with the questions of the Sadducees and the Pharisees. They had been asking questions about different theological issues. At the end of chapter 22, Jesus turns the tables on them and asks them a question. After His question, no one could answer Him. Then, in chapter 23, He goes on to warn the people about the Pharisees.

 

Mat 23:1  Then Jesus spoke to the crowds and to His disciples,

Mat 23:2  saying: “The scribes and the Pharisees have seated themselves in the chair of Moses;

Mat 23:3  therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them.

Mat 23:4  “They tie up heavy burdens and lay them on men’s shoulders, but they themselves are unwilling to move them with so much as a finger.

Mat 23:5  “But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments.

Mat 23:6  “They love the place of honor at banquets and the chief seats in the synagogues,

Mat 23:7  and respectful greetings in the market places, and being called Rabbi by men.

Mat 23:8  “But do not be called Rabbi; for One is your Teacher, and you are all brothers.

Mat 23:9  “Do not call anyone on earth your father; for One is your Father, He who is in heaven.

Mat 23:10  “Do not be called leaders; for One is your Leader, that is, Christ.

Mat 23:11  “But the greatest among you shall be your servant.

Mat 23:12  “Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted.

Mat 23:13  “But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves, nor do you allow those who are entering to go in.

Mat 23:14  [“Woe to you, scribes and Pharisees, hypocrites, because you devour widows’ houses, and for a pretense you make long prayers; therefore you will receive greater condemnation.]

Mat 23:15  “Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves.

Mat 23:16  “Woe to you, blind guides, who say, ‘Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple is obligated.’

Mat 23:17  “You fools and blind men! Which is more important, the gold or the temple that sanctified the gold?

Mat 23:18  “And, ‘Whoever swears by the altar, that is nothing, but whoever swears by the offering on it, he is obligated.’

Mat 23:19  “You blind men, which is more important, the offering, or the altar that sanctifies the offering?

Mat 23:20  “Therefore, whoever swears by the altar, swears both by the altar and by everything on it.

Mat 23:21  “And whoever swears by the temple, swears both by the temple and by Him who dwells within it.

Mat 23:22  “And whoever swears by heaven, swears both by the throne of God and by Him who sits upon it.

Mat 23:23  “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others.

Mat 23:24  “You blind guides, who strain out a gnat and swallow a camel!

Mat 23:25  “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence.

Mat 23:26  “You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also.

Mat 23:27  “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness.

Mat 23:28  “So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness.

Mat 23:29  “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous,

Mat 23:30  and say, ‘If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’

Mat 23:31  “So you testify against yourselves, that you are sons of those who murdered the prophets.

Mat 23:32  “Fill up, then, the measure of the guilt of your fathers.

Mat 23:33  “You serpents, you brood of vipers, how will you escape the sentence of hell?

Mat 23:34  “Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city,

Mat 23:35  so that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar.

Mat 23:36  “Truly I say to you, all these things will come upon this generation.

Mat 23:37  “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling.

Mat 23:38  “Behold, your house is being left to you desolate!

Mat 23:39  “For I say to you, from now on you will not see Me until you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'”

 

Jesus condemns the Pharisees for doing all of the visual things that commend them to others but have absolutely no meaning to God without the inner change that comes from being saved by grace through faith. He warns the crowd that they shouldn’t be like them if they want to know eternal life. The Pharisees were the religious leaders and should have been leading God’s people closer to Him. They had a deep knowledge of what the scripture says and should have been waiting for Christ to come. They should have been the ones to recognize Him in the temple at 12 years old. They should have been out in the streets trying to get the people in Roman-occupied Israel to flock to Jesus and receive the gift of salvation. Instead of this, they created even tougher laws the people had to follow to be right with God. They took advantage of the laws better their lives and position.

 

In this chapter, Jesus rebukes the Pharisees for keeping others from heaven. He rebukes them for their pretensions and treatment of widows. He also condemns them for making converts even worse off then they were themselves. They were rebuked for not having their hearts focused on the right thing (they were more worried about gold than God). He rebuked them for following the finer points of the law (the tithe) while ignoring justice, mercy, and faithfulness. He rebuked them for making their appearance holy and righteous while the inside is horrible. He exposed their self-righteousness and His condemnation of it.

 

Today, we see these same things in churches across the globe. “Pastors” are preaching a different gospel and keeping people from entering heaven. Christians are ignoring widows and take from those who can’t afford it (getting them to “sow seeds”), all in the name of Christianity. Those who get “converted” are made to jump through hoops and become worse than those leading them. The focus is on the money and material things instead of God. Christians nitpick and focus on minor things (color of the carpet, who can sing what, etc.) while ignoring larger things. They give money and material things to people in the congregation and do “good” things in the community, but they ignore the things that people really need. They don’t preach sin, hell, judgment, and wrongdoing. Going to church today has become all about appearance. It’s about whether you look like what a Christian should look like, not by the scriptural definition, but by what the current Christian trends say. If the trends say that torn jeans, Starbucks, and facial hair are what makes a Christian, then droves of people will end up doing it just to look like a Christian. It doesn’t matter what kind of lifestyle you live, as long as you look like a Christian. The church has determined what righteousness is and has proclaimed itself to be so instead of measuring itself by God’s standard.

 

We need to stop using worldly trends and current efforts by churches to look like the world in order to attract people to determine who is a Christian. Instead, we need to return to scripture and use God’s Word to determine who is and isn’t a Christian. It’s not about what non-believers think. It’s not about what the church thinks. It’s about what God says. We need to repent of sin. We need to teach others the truth of sin and how God sees it and the people that commit it. We need to start doing things we know that we should be. We need to honestly and energetically portray Christ the way that He portrayed Himself in the Bible. We need to be witnesses to the true Christ and to be telling others at every opportunity that without Christ, they will find themselves in hell. We can’t beat the world at being the world and it’s not the job of the church to try. Instead, we need to be the church. We need to be holy and set apart like the Bible calls us to be. It’s the only thing that will lead people to the Saviorhttp://www.cafepress.com/ateasetees/4506794 of the world…


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