Blogger has made a change in the "featured post" gadget. Now we cannot choose a post to feature that goes back more than a few weeks or postings. I have, along with some others, sent inquiries to the help community for Blogger but after several days Blogger is ignoring the complaints. I hope they change this soon. We all liked the gadget like it was! "If it ain't broke, don't fix it."
Monday, May 31, 2021
Sunday, May 30, 2021
Did Paul Write Hebrews?
Did Paul write the Book of Hebrews? I believe, like most, that he did. Here are my reasons:
1. Paul's token signature
Paul, though he had a secretary or "amanuensis," to whom he dictated, yet he did write the Book of Galatians without one. He thus wrote these words in his Galatians epistle:
"Ye see how large a letter I have written unto you with mine own hand." (Gal. 6: 11)
In all his epistles and sacred writings he always ended them with the words of his seal, a kind of attestation of authorship, like a branding, or a signet. It was also an ending salutation and benediction. If Paul were here today and had his own letter stationary printed, he would have at the bottom his signatory motto.
As we will see, this motto was present in all his epistles, though in not exactly the same form of words, and is present in the Hebrew epistle or writing. First then, let us give his own testimony about the words that he says will end all his communications. Wrote Paul in his second epistle to the Thessalonians:
"The salutation of Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen." (II Thess. 3: 17-18)
"The grace of our Lord Jesus Christ be with you" are Paul's "mark of authenticity" for his epistles. The word "token" denotes a "sign." The token involved words which wished grace upon the ones addressed. It may also include his own peculiar hand signature together with some kind of "mark."
Now let us see how Paul uses such words at the conclusion of all his epistles:
"The grace of our Lord Jesus Christ be with you all. Amen." (Rom. 16: 24)
"The grace of our Lord Jesus Christ be with you." (I Cor. 16: 23)
"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen." II Cor. 13: 14)
"Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen." (Gal. 6: 18)
"Grace be with all them that love our Lord Jesus Christ in sincerity. Amen." (Eph. 6: 24)
"The grace of our Lord Jesus Christ be with you all. Amen." (Phl. 4: 23)
"The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen." (Col. 4: 18)
"The grace of our Lord Jesus Christ be with you. Amen." (I Thess. 5: 28)
"The grace of our Lord Jesus Christ be with you all. Amen." (II Thess. 3: 18)
"Grace be with thee. Amen." (I Tim. 6: 21)
"Grace be with you. Amen." (II Tim. 4: 22)
"Grace be with you all. Amen." (Titus 3: 15)
"The grace of our Lord Jesus Christ be with your spirit. Amen." (Phm 1: 25)
Do you see that his salutation and signature words of closing benediction are present in all his epistles just as he said they would be? And, what do we find at the end of the Hebrew epistle?
"Grace be with you all. Amen." (Heb. 13: 25)
Now, to me this is conclusive. There need be no other proof. There are, however, other corroborating evidences that Paul wrote Hebrews.
2. II Peter 3: 15-16
"And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction."
When did Paul write to the Jewish Christians particularly? None of his epistles, except Hebrews, was written to them. Paul wrote to Gentile congregations, many which also had large Hebrew members in them.
There are several other reasons, but to me the above are sufficient. Nevertheless in closing let me cite from Dr. John Gill in his Introduction to his commentary of the Book of Hebrews.
Wrote Dr. Gill in his introduction to his commentary on Hebrews:
"It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's {d}; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his..."
He also writes:
"and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23-25. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2 Pe 3:15,16 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1 Pe 1:1 2 Pe 3:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25,36,37 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11."
To me these arguments very strongly favor Pauline authorship of Hebrews. There are really very few arguments against his authorship. Gill addresses them, writing:
"The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other..."
It is not a very strong argument to say that the absence of Paul's general introduction, wherein he mentions himself as the one doing the writing or dictating, is proof that he did not write it. It assumes that it could not possibly serve any purpose for him not to mention his name in this Hebrew epistle. But, that is simply not a valid assumption or inference. Dr. Gill gives several possible reasons for why Paul chose not to state his name or status as an apostle. Consider also the fact that he did in fact tell us that he was the author of the Hebrew epistle by writing his well know ending salutation, his "token"!
Others argue that Paul mentions not his own name or apostleship because he wants to focus on Christ as "Apostle" ("consider the Apostle and High Priest of our profession, Christ Jesus" - 3:1). I think that is highly tenable as a reason. Consider also that if the absence of Paul's name is proof that he did not write it, then, by the same logic, we can say that the Book of Hebrews has no author! Chew on that. Whoever wrote it had a reason for not giving his name. So, those who deny Paul wrote Hebrews must still tell us why any other author would not give his name.
He continues:
"as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed..."
In my nearly fifty years of reading the epistles of Paul I can say that Hebrews has seemed very Pauline to me. It just seems to be the kind of logical reasoning and apologetic method that I see in his other epistles.
He continues:
"and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul (like the editorial 'we' - SG); and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation."
I don't exactly agree with Gill on Hebrews 2: 3-4. Let us look at those verses a little closer and see if they show that Paul could not have written Hebrews.
"How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?"
What time period does Paul allude to when he refers to the Lord speaking of salvation?
Answer: He is referring to the public ministry of the Lord, the time between his baptism and his Ascension, to the time when he was teaching on earth. It does not include personal teaching that the Lord did after the Ascension, when he made special appearances and communications to the apostles, and others, including Paul, as described in the Book of Acts. Paul was not one "that heard him" during that three and one half year period as did the other apostles. Thus, when he refers in the third person to "them that heard him" he is referring to the other apostles (and others) who heard Christ preach during his time on earth. Paul is not, therefore, denying that he too has "heard" Christ speak to him of salvation. He is denying that he heard Christ during his time on earth.
Consider also that Paul does not mean to exclude himself and others, who did not personally hear Christ teach when he was here on earth, as also having had "God bear them witness both with signs and wonders," and also "with divers miracles," etc. So likewise does he not mean to exclude himself from ever having heard Christ personally teach him. He is excluding himself from the category of those who heard Christ during his time on earth before his ascension.
Consider also that Paul begins Hebrews with these words:
"God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son..." (1:1-2a)
Here Paul says that God "spoke" to all, "unto us," which includes himself. But, these words are applicable to all today who hear or read the words of Jesus. Though I live about two thousand years since Christ was "heard" in person, while he was here on earth, yet I can say that God has "spoken" unto me by his Son. Thus, hallelujah, I too have "heard" the Son! Have you?
Saturday, May 29, 2021
God's Elect or World's Elite? X
"Woe unto you, lawyers! for ye have taken away the key of knowledge"
(Luke 11: 52)
What did the Lord mean by "the key of knowledge"? To answer that we must discern the kind of genitive it is. What kind of genitive is "key of knowledge"? Does it mean "the key that comes from knowledge"? (Genitive of source) Or, "the key that leads to knowledge"? (objective genitive) Or, "the key which is knowledge"? (genitive of apposition) I believe the latter. The same thing might be said in reverse, in other words, "knowledge is the key." Or we might say "the knowledge is the key and the key is the knowledge." In this way they are viewed as synonymous. Jesus is not alluding to a key that unlocks knowledge. Rather, the key which is knowledge is what unlocks the kingdom of heaven and grants entrance unto salvation.
So, the indictment would be that the lawyers (or experts in law, social control, judicial proceedings, and government), rather than informing and properly educating the citizens in knowledge of truth and justice, yea, of God's law and word, actually sought to keep the people in ignorance, even "taking away" from them access to a right interpretation and a true knowledge of things. The words "have taken away" are from the Greek word "airo" and denotes "to bear away what has been raised, carry off to move from its place to take off or away what is attached to anything to remove" (Strong). What these lawyers sought to remove from the people was the revelation of the truth of God, the knowledge of God. This reminds us of the words of Hosea (which we cited in an earlier chapter):
"My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children." (Hosea 4: 6)
One of the reasons for this lack of knowledge, this absence of the key of knowledge, is that those who especially knew the law, such as lawyers, scribes, and priests, failed to regularly and properly teach it to the people. Recall these words from the prophet Malachi:
"For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts." (Mal. 2: 7)
The lawyers that Jesus condemns for taking away knowledge's key from the people are leaders like the priests, and therefore "should keep knowledge"; But, they rather destroyed it by their traditions and by their misinterpreting and distorting the law and word of God. The lawyers, like the disputers, scribes, and philosophers of the world, should have pointed people to the true knowledge of God, and to the kingdom of God, and encouraged them to enter it, but sadly they did not.
Ironically, these lawyers and intellectuals did not even themselves know essentially anything about it; And by their false knowledge they kept many from finding the true key of knowledge, or the truth, which is the key that unlocks the kingdom of God. I say the kingdom of God even though it is not mentioned in the text in Luke cited above. Jesus said to the lawyers - "for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered." Entered into what or where? The companion verse in Matthew's account of this sermon reads as follows:
"But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in." (Matt. 23: 13)
So, it is the kingdom of heaven that must be entered. To enter the kingdom of heaven (or God), one must open what is "shut." To open and to enter one must have a passage key (or 'pass key'). That key is knowledge, but not knowledge in general, but particularly "the knowledge of God," the knowledge of Scripture, "the knowledge of Christ" (or the Gospel).
People are destroyed for "lack of knowledge" but they are saved by acquiring and possessing what we call "saving knowledge," being that knowledge of God which is necessary for salvation from sin and death. So we may say that "knowledge is the key" to salvation, much in the same way educators say "knowledge is the key to success," or "knowledge is the key to everything." Others speak of how knowledge is "the key to the good life," to happiness, to self esteem, to power, etc.
Hosea said:
"Hear the word of the LORD, You children of Israel, For the LORD brings a charge against the inhabitants of the land: “There is no truth or mercy Or knowledge of God in the land." (Hosea 4: 1; NKJV)
"For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings." (6: 6)
The "key of knowledge" is "the knowledge of God." To know God, including his word and works, his being, attributes, and perfections, is the key to everything. This "key of knowledge" is what is needed to enter the doors or gates of the kingdom of God and heaven.
Ironically the lawyers (who twisted and distorted the law) did not have the key that they should have possessed and exhibited. What they had was a fake key, or a false knowledge. Paul spoke of this, telling Timothy to avoid “oppositions of science (knowledge) falsely so called.” (I Tim. 6: 20)
In order for people to be saved they must come to "know God" in a personal relationship, and to know his word and teaching, which leads us now to consider what the theologians call "saving knowledge."
Saving Knowledge
The first chapter of the 1689 London Baptist Confession says:
"The Holy Scripture is the only sufficient, certain, and infallible a
rule of all saving
knowledge, faith, and obedience, although the light b
of nature, and the works of creation
and providence do so far manifest the goodness, wisdom, and power of God, as to leave
men inexcusable; yet are they not sufficient to give that knowledge of God and his will
which is necessary unto salvation."
Saving knowledge is that knowledge which is a necessary condition for salvation. Saving knowledge is "the key" which gives entrance to salvation. Christ is the door, and the key of knowledge is in the door.
Solomon said:
"An hypocrite with his mouth destroys his neighbor: but through knowledge shall the just be delivered." (Prov. 11: 9)
This is true with knowledge of the world, of the physical sciences, yea, perhaps even of the social sciences. For instance, physicians by their medical knowledge deliver many people from sickness and death. Police, Fire and Rescue, and EMS professionals deliver or save people regularly as a result of their knowledge and training. But, knowledge of these things is not spiritual, nor "the knowledge of God." Only spiritual knowledge, the higher knowledge, theological knowledge, can deliver. This is Paul's emphasized message to the Corinthians.
Of every unbeliever, especially among the world's secular elite, the Lord announces this judgment upon their uninspired ideas, upon all their learning: "Thy wisdom and thy knowledge, it hath perverted thee" (Isa. 47: 10). This is also one of Paul's sub theses in the opening chapters of first Corinthians. Elsewhere Paul spoke of the consequence of not "knowing God," saying that the Lord Jesus Christ would return "in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ" (II Thess. 1: 8). Knowledge of God is salvation. Ignorance of God is damnation.
Having a true knowledge of God and Christ is "part and parcel" of salvation. (John 17: 3) Simply put, a saved man is a man who knows God and who has been taught by him. An unsaved man is a man who has not been taught by God. (John 6: 44) Paul also said: "Who will have all men to be saved, and to come unto the knowledge of the truth." (I Tim. 2: 4) Salvation is inseparably linked with "the knowledge of the truth," and by this he means, of course, knowledge of the truth about God, creation, and the gospel of Christ.
Christian Know It Alls?
In finishing this chapter we will look at how the believer is "enriched" in "all knowledge."
Elsewhere Paul wrote:
"And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another." (Rom. 15: 14)
This verse is similar to I Cor. 1: 6, and to others like it, in its seeming affirmation of believer omniscience. Paul says that the believer, in knowing the word of God, becomes "filled with all knowledge." John wrote similarly in his first epistle, saying to believers - "But you have an anointing from the Holy One, and you know all things." (I John 2: 20)
Neither Paul nor John intend to say that the believer becomes omniscient when converted. The believer certainly does not instantly come into vast knowledge of the various sciences, such as physics, chemistry, mathematics, etc. (although he probably will come fully into such knowledge when glorified in the resurrection). The texts are talking about knowledge about God, or theology. It includes knowledge of the inspired writings, of "the oracles of God" (his communications to the human race). It includes higher knowledge involving the realm of spirit, about humanity's origin, purpose, and destiny, as well as the genesis of the universe, about the Deity's involvement in the cosmos, earth, and humanity, etc., i.e. "providence."
On this verse we have this commentary which I think comes close to the correct interpretation (emphasis mine):
"and ye know all things] There is very high authority for reading and ye all know (this), or, omitting the conjunction and placing a colon after ‘Holy One’, ye all know (this). If the reading followed in A.V. and R.V. be right, the meaning is, ‘It is you (and not these antichristian Gnostics who claim it) that are, in virtue of the anointing of the Spirit of truth, in the possession of the true knowledge’. Christians are in possession of the truth in a far higher sense than any unchristian philosopher. All the unbeliever’s knowledge is out of balance and proportion. The assertion here is strictly in harmony with the promise of Christ; ‘When He, the Spirit of truth is come, He shall guide you into all the truth’ (John 16:13)." (Cambridge Bible for Schools and Colleges)
That is very well stated and is the message Paul is sending to the believers in Corinth. If knowledge be a necessary ingredient for elite or elect status on earth, then the believer is far more qualified for it; And, though he is not yet fully made into an elite character, being not yet finished being transformed into the image of Christ, "the perfect man," his ruling with Christ over the world is therefore not for "the world that now is," or for "this present evil world (age)," but for "the world (age) to come."
The elites of this present evil age are the worldly rich and powerful, the ones commonly styled "best minds," or "best scientists" and "scholars," or "the best educated" or "experts," etc. The elites of "the world to come" are they who are presently the "poor of this world" (James) and yet who are rich in faith, those chosen by God from among the basest of people.
I think too that the statement "you know all things" may well mean "you see the big picture"; And, "you see the reason for all things"; And, "you see the end and purpose of all things," etc.
When a man is converted, becoming a believer, he experiences a radical transformation in his thinking, in his knowledge and understanding. So Paul wrote:
"And have put on the new man, which is renewed in knowledge after the image of him that created him" (Col. 3: 10)
Following this initial renewing in knowledge, the believer's life is characterized as "increasing in the knowledge of God" (Col. 1: 10). As we have previously observed, the believer now "knows in part" and sees truth imperfectly, as through tinted or darkened glass. However, after the resurrection and glorification of the believer he will then know fully and see perfectly.
Christians have superior knowledge, yet it is not so apparent now. Of Christians who are no longer babes in Christ (I Cor. 3: 1-2; see also Heb. 5: 12) this is especially true. Further, in the glorification of believers, either at death or in the resurrection, the intellectual prowess of them will be vastly increased.
In the next posting we will discuss how the apostle dealt with the "Gnostics," the ones claiming to be the ones and only ones who truly know, who have superior insights. We will also consider the difference between wisdom and knowledge.
"Reformed"? Penny For Your Thoughts
I appreciate the recent articles on "Reformed Baptists" and would like to give my "two cents" on the term "reformed" and what it may or may not signify or imply, especially for Baptists. If not my two cents, then how about a "penny" for my thoughts?
Brother Ken and I corresponded on his articles. I left a comment on his first posting, mentioning how the adjective "reformed" coupled with "Baptist" carried with it too much unneeded baggage. He proved that to be the case. Baptists who choose this descriptor have their reasons for it; Not all of them choose it for exactly the same reason(s).
Many use it in the manner described by Ken, to show agreement with the "Reformers," such as Luther and Calvin, on several points of doctrine, some of which Baptists have historically denounced as not in agreement with the word of God.
Reformed = Calvinist
I believe that some Baptists call themselves "Reformed" because they use it as a synonym for "Calvinist." So, if one believes in the "five points" he calls himself "reformed." This is surely the case with the well known book "The Reformed Doctrine Of Predestination" by Loraine Boettner (here). Notice these citations from that book that show this to be the case. Wrote Boettner (highlighting mine):
"The purpose of this book is not to set forth a new system of theological thought, but to give a re-statement to that great system which
is known as the Reformed Faith or Calvinism, and to show that this is beyond all doubt the teaching of the Bible and of reason."
Notice how Boettner equates "the Reformed Faith" with "Calvinism." That proves my point.
Boettner also wrote:
"The doctrine of Predestination receives comparatively little attention in our day and it is very imperfectly understood even by those
who are supposed to hold it most loyally. It is a doctrine, however, which is contained in the creeds of most evangelical churches and
which has had a remarkable influence both in Church and State. The official standards of the various branches of the Presbyterian
and Reformed Churches in Europe and America are thoroughly Calvinistic. The Baptist and Congregational Churches, although they
have no formulated creeds, have in the main been Calvinistic if we may judge from the writings and teachings of their representative
theologians. The great free church of Holland and almost all the churches of Scotland are Calvinistic. The Established Church of
England and her daughter, the Episcopal Church of America, have a Calvinistic creed in the Thirty-nine Articles. The Whitefield
Methodists in Wales to this day bear the name of "Calvinistic Methodists." (Chapter I Introduction)
Again, this citation makes "reformed" to be synonymous with both "Calvinism" and with "the doctrine of Predestination."
If people merely associated the term "Reformed" with "Calvinist" or "Predestinarian," then there would be little objection. However, as Ken has shown, there is too much baggage with the former term.
Reformed Ordo Salutis
Many who call themselves "Reformed," whether Baptist, Presbyterian, or other, refer to what is called "the Reformed Ordo Salutis." The "ordo salutis" simply refers to "the order of salvation" and seeks to put the experiences and events connected with salvation into a scriptural or logical order. It is said that "the Reformed view" on this matter is to say that "regeneration (or rebirth) precedes faith (or conversion)."
Over the years I have, along with other Baptists, such as Bob L. Ross of Pilgrim Publications, attacked this ordo salutis because it 1) denies that the word of God or gospel is a means in regeneration, and 2) denies that faith is a means, and because 3) it teaches that there are such characters as "regenerated unbelievers."
I have not objected to people referring to the "born again before faith" as being a "Reformed" view, but I have vehemently objected to people saying that such a view is THE united belief of "Calvinists." I have shown that it is not the view of "Calvinists"! It may be the view of some Calvinists, like the Hardshells, but it is not the view of many Calvinists. John Calvin did not believe that the new birth preceded faith. Nor did Martin Luther. Abraham Booth and Charles Spurgeon did not believe it. Most of all, the bible does not teach it.
Hardshells Were Once Called Reformed
Primitive Baptists at first called themselves "Reformed Baptists." In a posting I wrote this:
"Remember also how the first Hardshells in North Carolina considered and adopted the name "Reformed Baptists" for awhile before they began using the terms "old school" and "primitive" as their distinctive modifiers. Why would they do this if they really thought that they were opposing what was totally new belief and practice among the Baptists? However, if they knew, as did Beebe, that the Baptists had a prior tradition of these things, then truly "reformed" would have been the proper adjective. It would have been an acknowledgement that what they were then advocating was not the general Baptist belief or practice of the time, though it had been sometime in the more distant past, but it needed to become once again Baptist belief." (See here)
I also wrote this in another post:
"It would have been better had the Hardshells not been deceived by Landmarker views, for then they could have simply affirmed, as did Alexander Campbell about the same time, that the church had apostatized and needed to be reformed and restored. This would have led them to simply say that they were finishing the Reformation begun earlier by men such as Luther and Calvin and the Baptists of 17th century England. In fact, one of the first names that the new Hardshell denomination called themselves, before finally settling on "Old School" or "Primitive" Baptist, was "Reformed" Baptists. If they had not held to Landmark views on "church succession" then they would not have had to try to claim succession through the London Confession and would not have had to try and distort it. They would also not be burdened with the impossible task of trying to find churches who believed their unique and aberrant views in previous centuries in a chain linked fashion." (See here)
Elder Sheets in his history and rebuttal against the Hardshells wrote the following:
It is said that Elder Mark Bennett went with them at the time of the split and remained several years; then his mind underwent a change, and he came back to his old love. In 1854 he published a "Review of the History of the Kehukee Association," in which he tells us about the name which they finally adopted. We quote from the Review, pp. 7 and 8:"About that time (1826) two or three of her (Kehukee) preachers drafted some 'Resolutions,' in which was bespoken for their denomination the name of 'Reformed Baptists in North Carolina.' In the course of two years they became dissatisfied with this name and abandoned it. For some time they called themselves alternately, 'The Old Baptists,' 'The Old Sort of Baptists,' 'Baptists of the Old Stamp,' 'The Old Side Baptists,' etc. * * * If we recollect the time well, during the period of 1832 to 1835 a meeting of a few Antimission Baptists was held in Maryland, some distance from the city of Baltimore, at a place called Black Rock; at which meeting they resolved to be known among themselves by the name of 'Old School Baptists.' With this name the Kehukee people at first were not well satisfied. But contemporaneously, or nearly so, with the Black Rock movement, a monthly, with the caption of 'Signs of the Times' was issued from New Vernon, in New York, Orange County; which paper unceremoniously dubbed the Anti-mission Baptists with the name of 'Old School Baptists.'"
(See here)
Not only did the Hardshells at first call themselves "Reformed Baptists," but the Campbellites were call "Reformers" and "Restorationists," being part of what is called "the restoration movement."
It is for these reasons (and some other more minor reasons too) that I do not like the term "Reformed Baptists" and I am glad to write this as an addition to what brother Ken has written.
What think ye?
Friday, May 28, 2021
Thursday, May 27, 2021
Watson Should Be Honored
Elder (Dr.) John M. Watson should be greatly honored by those calling themselves "Primitive Baptists," but sadly he is today mostly ignored, and the few that do know of him and his writings, and his place in PB history, reject most of what he says in his criticisms of the Two Seed elements within the newly formed denomination. He certainly deserves far more reverence than such names as Wilson Thompson, Grigg Thompson, C.H. Cayce, Lemuel Potter, John R. Daily, etc.! Every PB church should have at least one meeting each year to honor this founding father of their denomination and make his writings available to them. They should talk about the history of the time in which he lived, for he lived in the formative years of their denomination. They should certainly discuss the issues he has raised.
If today's PBs will read their 19th century history they will find that the credentials of John Watson were never denied. Elder Sylvester Hassell, their leading historian, says that he was one of their leaders and spokesman. So too did Elder Gilbert Beebe. Watson edited several of the first periodicals of the PBs, such as "The Old Baptist Banner" (with Washington Lowe) and "The Correspondent." He was also a frequent writer to "The Signs of the Times" and "The Primitive Baptist" (NC) and "Zion's Advocate." Also, his crowning work was "The Old Baptist Test." This book should be made available to every Hardshell. It's first edition seems to have been written in the late 1850s and completed by Watson's young associate and fellow minister, Elder (Dr.) R. W. Fain, who also wrote the preface (1866-67). Fain also sold this book for several years when he edited both "The Herald of Truth" and "The Baptist Watchman" in middle Tennessee (through the late 1870s).
In closing let me ask my Hardshell brothers to answer this question:
Why was Watson and his writings popular and representative with primitives or old schoolers in the 19th century, but not in the 20th or 21st?
Ponder that question deeply and let us hope that we will hear the answer from our Hardshell brothers.
Wednesday, May 26, 2021
God's Elect or World's Elite? IX
"in every thing ye are enriched by him"
(I Cor. 1: 5)
"being enriched in every thing to all bountifulness"
(II Cor. 9: 11)
In this chapter we will continue our look at the enrichment of believers in their being converted so that they, like the Corinthian Christians, "come behind (or lacked) in no gift." We have been focusing on the various riches and gifts that are bestowed upon believers and have shown how those divine riches and gifts, though of a similar category to the constituent parts of elite characters in the world of unbelievers (or the criteria for determining social status in the world), are nevertheless superior to them in quality and kind. That is clearly what the apostle shows in the epistles to the Corinthians, especially the first and its opening chapters.
The believer is God's elect, his chosen, those who have heeded his call in the gospel. While in sin and unbelief, he is like the rough ashlar stone that the Lord quarries from the rock quarry of lost men, who he then shapes with his tools into a perfect ashlar stone and thus a fit member of his temple. The believer is in this way "separated" or "set apart" (sanctified), chosen and distinguished. They are therein shown to be "special" indeed. Said Moses:
"For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth." (Duet. 7: 6)
Those words are applicable to those who are believers of the holy scriptures, and to those who believe the good news concerning the coming of the one and only Savior of lost and dying sinners. Christians are a chosen and special people, set apart (made holy or sanctified), and exalted to an elite status that exceeds "all people." Paul is basically saying the same as Moses in his message to the believers in Corinth. We may summarize Paul in this manner - "You may be poor in this world, of little power, wealth, and influence, and of little importance, but when you believe the good news of the crucified and risen savior you then become instantly wealthy, wise, strong, noble, and very important, no longer being a nobody to being a somebody." That is what Paul is saying to the believers in Corinth.
Believers generally come from among the non elite classes, from "the common people," from "the poor" and working class, from "men of low estate" financially, academically, socially, politically, etc. , these being the general quarry from whence come those destined to become the truly elite in "the world to come."
Every way in which the believer is now enriched, in conversion and growth in Christ, is "in part." Paul, in this first Corinthian epistle says this:
"For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." (13: 9-12)
We have shown from the scriptures that what Christians now enjoy in their enrichment and endowment from Christ is styled a taste, or foretaste, and also an earnest or partial payment. The above verse is in keeping with that sentiment. A believer's knowledge and wisdom are superior to what they were when unconverted; But it is nevertheless still inferior to what it will yet be when the believer is "glorified" in the resurrection (as Paul later discusses in this epistle in chapter 15 and elsewhere). So too is intelligence now only in part, or limited, for our mental capacities will no doubt be increased dramatically when glorified.
I agree with most theologians about the nature of the change wrought in rebirth and conversion, and in the progressive sanctified life, how there are no physical changes in the faculties of the soul or mind. A saved man has no more faculties after salvation than before. He had the same five sense faculties before conversion as he has after conversion. However, that does not rule out such a change in, or addition to, human faculties when the believer has been resurrected and glorified to the maximum.
Christians are in many respects but "children" in their lives now and only become fully mature and perfect, or "sons," when resurrected, (Luke 20: 36); They then fully put away childish things, becoming then "full grown." It occurs "when that which is perfect is come," perfection then coming to believers as well as to the state and condition of the earth and cosmos.
So too are the believer's spiritual treasures now limited and partial, or "in part," a child's portion. The full amount bequeathed is not given till "the day of (complete) redemption." He has not yet received the full inheritance, but only a down payment.
We have talked much about how the believer's wisdom and treasures are superior to that of the world's unbelieving elite. True wisdom about man and the human race, about the universe, and about their origins and destinies, cannot be known by "the scientific method," nor by discovery, nor through mere Aristotelian or inductive reasoning. God can only be known as he reveals himself. Paul will emphasize that point in the second chapter of his first epistle. Wisdom about such things, about God and his nature and attributes, must come from God, from the Spirit of God, and must come to those who seek him and ask for his wisdom. Said Solomon:
"For God gives to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he gives travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit." (Eccl. 2: 26)
Wisdom, knowledge, and joy! Who would not want those things? Do not people spend lots of time and money trying to find those things? Also, trying to find deliverance? And peace? How valuable and yet the unbeliever will never find those things outside of God's revelation, by his own wisdom. James advises all in these words:
"If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him." (James 1: 5)
This is what Solomon affirmed in the words cited from Ecclesiastes. The proverbs also are filled with not only definitions of wisdom, but also where and how to obtain it. God is the source of all wisdom and those creatures who possess it, or the power to obtain it, must thank him for it. Sinners, however, seek not for the highest wisdom, the wisdom of God, yet the word from God through Solomon is - "Get wisdom, get understanding: forget it not; neither decline from the words of my mouth." (Prov. 4: 5) He also affirmed that "Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding." (vs. 7)
And "get" it from where? Why from God, from the revelation he has given through the prophets (and "which have been since the world began" - Luke 1: 70; Acts 3: 21) and from his Son and Christ, both personally and through his apostles. The scriptures were given to "make one wise unto salvation" as we have before observed. (II Ti.. 3: 15) Said the prophet Isaiah: "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." (Isa. 8: 20) The whole bible is a wisdom book. It gives knowledge that could not come any other way.
To the apostles particularly, but applicable to all the saints (though now only in part), the Lord gave this promise:
"For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist." (Luke 21: 15)
This is a wisdom and a speaking ability that were powerfully possessed and exhibited by the apostles, as ordained authoritative teachers of God, and is the kind of wisdom and ability that glorified believers will forever possess. But, more on that later.
The apostle Paul surely had such a "mouth" (or speaking ability) even though not judged so by the Sophist "rhetoricians." His wisdom could not be gainsayed nor resisted when confronting the Sophistic "disputers of this world"! Paul's wisdom in dealing with the worldly wise in the opening chapters of first Corinthians cannot be gainsayed nor resisted.
Those who have this God given wisdom have a glorious future forever. Wrote the prophet Daniel:
"And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." (Dan. 12: 3)
But, while we live here in this world, as believers, we must know that "in much wisdom is much grief: and he that increases knowledge increases sorrow." (Eccl. 1: 18)
Does Paul decry possessing worldly wisdom of any kind? Does he reject philosophy, or a love for wisdom, in toto? Notice these words of the apostle:
"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." (Col. 2: 8)
The word "philosophy" (φιλοσοφία - philosophÃa, fil-os-of-ee'-ah) in the Greek means "philosophy", i.e. (specially), Jewish sophistry" according to Strong.
It does not seem to me that the apostle Paul rejects philosophy in every respect. Suppose we read the passage again after this manner: "beware of philosophy that is after the tradition of men and after the rudiments of the world," and "beware of philosophy that is not after Christ." Recall that there are no commas, periods, or other punctuation in the original Greek text. The three times we see the word "after" in the above text is but a descriptive word modifying philosophy, and so our suggestive reading is correct. Paul is condemning worldly philosophy, anti Bible and anti Christian philosophy, a philosophy that does not include Christ. This is Paul's philosophy about philosophy!
Wrote Dr. Gill in his Commentary on this passage:
"through philosophy:
not right philosophy, or true wisdom, the knowledge of God, of the things of nature, of things natural, moral, and civil; which may be attained unto by the use of reason, and light of nature. The apostle does not mean to condemn all arts and sciences, as useless and hurtful, such as natural philosophy in its various branches, ethics, logic, rhetoric when kept within due bounds, and in their proper place and sphere; for with instances of these the Scriptures themselves abound; but he means that philosophy, or science, which is falsely so called, the false notions of philosophers; such as the eternity of matter, and of this world, the mortality of souls, the worshipping of demons and angels, &c. and also such principles in philosophy, which in themselves, and in the things of nature, are true, but, when applied to divine things, to things above nature, the mere effects of divine power and grace, and of pure revelation, are false; as that out of nothing, nothing can be made, which in the things of nature is true, but not to be applied to the God of nature, who has made the world out of nothing; as also that from a privation to an habit there is no return, which is naturally true, but not to be applied to supernatural things, and supernatural agency; witness the miracles of Christ, in restoring sight to the blind, life to the dead and therefore is not to be employed against the resurrection of the dead: philosophy may be useful as an handmaid; it is not to be a mistress in theological things; it may subserve, but not govern; it is not to be made use of as a judge, or rule in such matters; the natural man, on these principles, neither knows nor receives the things of the Spirit of God; judgment is not to be made and formed according to them; as of a trinity of persons in the Godhead; of the sonship of Christ, and his incarnation; of man's redemption by him, of reconciliation and satisfaction by his blood and sacrifice, of the pardon of sin, of a sinner's justification, of the resurrection of the dead, and such like articles of faith: that philosophy which is right, can only be a rule of judgment in things relating to it, and not in those which are out of its sphere: in a word, the apostle here condemns the philosophy of the Jews, and of the Gnostics..."
True lovers of wisdom are they who love Christ, "the wisdom of God." That is Paul's message.
In the next chapter we will look at how the believer is enriched in knowledge and show the difference between his knowledge and the knowledge of unbelievers. We discuss Gnosticism and how Paul deals with it in his epistles, especially in his Corinthian epistles. Many of the Sophists and Philosophers in Paul's day held to Gnostic beliefs.
Sunday, May 23, 2021
God's Elect or World's Elite? VIII
"There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it: Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man. Then said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard. The words of wise men are heard in quiet more than the cry of him that ruleth among fools." ( Eccl. 9: 14-17)
There are elites who believe it is an oxymoron to speak of a person as being a "poor wise" character. By their standards, if a person were wise, he would then most assuredly be rich, since "cream rises to the top," and since no sane person would want to be poor and needy. But, there are such characters and it is of this class that the elect are nearly always taken.
Further, what few rich elite have been converted have given their wealth away to the poor, especially among believers, and learned how to be content with food and raiment (I Tim. 6: 8), retaining only what is needed for personal and family survival. We see this in the early church. Wrote Luke:
"And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, And laid them down at the apostles' feet: and distribution was made unto every man according as he had need." (Acts 4: 32-35)
The label "poor wise" may be said to be an oxymoron in another sense. If wisdom be an asset, something of value, then the poor wise man was really a rich man.
Notice also that the "poor wise man" is largely ignored and discounted, his wisdom, and the good coming from it (deliverance), are even "despised," resented because it came from one not of the elite class of the wealthy establishment. It exemplifies the unwise stereotypes they have of people.
But, "the poor wise man" perhaps wisely knew of the divine will that admonishes all to "labor not to be rich" (Prov. 23: 4), and of the dangers of greed and covetousness, of materialism.
"Those who want to be rich," said the apostle, "fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." (I Tim. 6: 9-10)
With all the adverse consequences of coveting wealth, enumerated by the apostle, why would any wise man choose to "make all he can and can all he makes"? When one's goal in life is to become rich in material goods, in gold and silver, lands and houses, fine clothes and food, etc, it shows that he has unwisely and tragically "missed the mark." The tragic flaw, or supreme mistake, of making wealth the chief aim in life, brings about eternal tragic down fall of the world's heroes of commerce and money making.
Solomon connected the ideas of wealth and wisdom by his mention of "the poor wise man." It is therefore difficult to discuss the one without the other, as we have already seen. One reason, as we have seen, is due to the fact that most wise people, though they may not become "filthy rich," nevertheless show wisdom in their work ethic, and good stewardship, and thus become relatively rich, escaping the label of "poor." In following bible principles and proverbs concerning thrift, and its prescription for freedom from want, and on how to prosper, one can become relatively rich without being greedy or covetous.
The riches of this world, or "worldly wealth," said the Lord Jesus, are not "true riches" (Luke 16: 11), but they are rather like "fools gold." The riches and treasures of earth are not to be compared with real and lasting riches. So Jesus taught, saying:
"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also." (Matt. 6: 19-21)
People who are rich in earthly or material treasures, and who reject Christ, the Wisdom of God, are poverty stricken as regards the treasures of heaven. On the other hand, people who are poor on earth, or at least who are not of the wealthy elite, and yet who become believers in Jesus, have enduring riches with the bank of heaven.
Recall these words from the most wise Solomon:
"Labour not to be rich: cease from thine own wisdom. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven." (Prov. 23: 4-5)
The riches of the believer in Jesus are safe and secure. They do not "fly away" as do the "treasures of earth." The riches of this world are "nothing," a "thing which is not." Ponder that! People put a lot of stock in material wealth and possessions, but all those things are "nothing" in the end, of no account after death.
Solomon speaks of lowly and humble wise persons and observes that their words of sage advice and godly counsel are most often "heard in quiet," in mostly private conversation, among small groups of the common people, rather than heard in well staged public orations (when the rhetoric of skilled Sophists, trained in speech communication, are put on display).
The "poor wise" are most often "heard in quiet" because they get little attention from the masses, not being among the "popular" speakers or teachers. Think of all the great wisdom that wise Christian parents have given in quiet home settings with their children. Think about all the "fireside chats" that the "poor wise" man or woman gives to friends and neighbors about some of the most important things in human life. These words of wisdom and knowledge do not come with a lot of "fanfare," hype, and promotion, as do the lectures of the elite Sophists, but are nevertheless far more profitable and blessed by God.
Notice also how "the words of the poor wise" are what may be applicable to Christians and teachers of the word of God, and of the gospel.
The "big named preachers," like the Sophistic highly paid lecturers and speech givers of Paul's day, do not always offer the best wisdom or counsel, nor give superior expertise or insight in theology. Many times the lowly (yet well read) deacon or lay preacher knows more theology, and more philosophy or wisdom about the purpose and aim of life, and about true peace and happiness, than many popular ministers, evangelists, psychiatrists, counselors, seminary and university professors, philosophers, self help gurus, etc.
Such "poor wise" preachers and teachers do not make a lot of noise, as do the smooth talkers. The smooth talking rich elites,"those who rule," as Solomon said, make a lot of noise, or "cry" aloud, like the "town crier" in olden times. This they do to call attention to themselves. Pomp and circumstance are used by such Sophist marketers of ideas and popular schools of thought. They are skilled in propaganda and "spin," in how to twist the meaning of words and texts, how to play on the emotions of an audience. They are very good at creating and selling their public images.
The Sophist knew that to be heard, you must first learn how to get the attention of an audience. Some preachers and public speakers are good at this in regard to the titles of their sermons or lectures, and of their opening words of sermons and speeches. This is also the practice of good journalists and authors who want to grab the attention of possible readers with good headlines, book and chapter titles, etc. (Note: not all the persuasion tactics of Sophists were wrong)
The worldly wise, with high mindedness, laugh and mock at the wisdom of ordinary people, of the lowly, as Solomon said. It is true with most believers in Jesus too. The worldly wise, no matter how well educated in human learning, are deceived and deluded about the nature and consequences of their wisdom, especially seeing how it keeps them from believing the gospel and receiving Christ as Savior, and thus to die without an atonement for their sins, without having been reconciled to God and justified of their guilt and law breaking. The truly wise, as we have before observed, are they who believe and follow "the scriptures" which are able to "make one wise unto salvation." (II Peter 3: 15)
Paul had much to say about wisdom and knowledge in his letters to the Corinthian believers in particular. Much of it is in the opening chapters of his first epistle, as we are seeing. We cannot give all the instances of it in this series as it would make it even lengthier than it has already become. We have already spoken of the two kinds of wisdom that are compared and contrasted, and of the definitions of "wise person" held to by the Sophists and elites of this present evil world versus God's definition. Since we are looking at the several ways in which the believer in Jesus is enriched and gifted, and since wisdom and knowledge are the most emphasized, let us now look at them a little further, under separate sub titles.
Enriched In Wisdom
“The wise men are put to shame, They are dismayed and caught; Behold, they have rejected the word of the Lord, And what kind of wisdom do they have?" (Jeremiah 8: 9)
What Jeremiah here says is exactly what the apostle Paul is enlarging upon in his opening address to the believers in Corinth. Those who believe the word of God are they who are the truly wise. The words of Jeremiah and Paul are so rich in depth and meaning. Wrote Paul:
"For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence." (I Cor. 1: 22-29)
Notice the categories for properly judging and discerning status in both this age and for the next:
1) power, strength, and might versus its opposite, weakness and weak things
2) wisdom versus foolishness
3) knowledge versus ignorance
4) base things, "things which are not" (nobodies), things despised, versus "things that are" (somebodies)
5) noble and high born versus chosen and called by God
Paul declares the Christ is "the wisdom of God" and "the power of God." He then adds other like things to the category:
"But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification (or holiness), and redemption." (1: 30)
Thus Christ Jesus the Lord is also "the righteousness of God" in addition to being the wisdom and power of God. He is also "the holiness of God," and God's Redeemer or "the deliverer of God." Christ also is the very richness and treasure of God for in him are "hid all the treasures of wisdom and knowledge." (Col. 2: 3) As far as noble birth, Christ excels all for he is the Son of God, in both his divinity and humanity. There is not higher status than that. Christ is the elite of the elite. Truly Christ "in all things" has the "preeminence." (See Col. 1: 18) He is the believer's everything. For he is other things towards the believer which are not specifically listed by the apostle in this context, such as "the resurrection and the life" (John 11: 25), "the life" of believers (Col. 3: 4), "the way, the truth, and the life" (John 14: 6), etc.
To be united with Christ puts the believer into possession of riches, wisdom, knowledge, power, high birth status, etc.
The gospel of salvation through a crucified Savior, through a human sacrifice, especially of one who is the Son of God, yea, God himself, is styled "foolishness" by the world's educated elite, by its philosophers, wise men, men of science (often of that which is "science falsely so called" - I Tim. 6: 20), and by its wealthy ruling class. Nearly all of this class of people say, when hearing the news of Christ, "we will not have this man to rule over us." (Luke 19: 14)
Rather than seeing bible believers as "wise and knowledgeable," as those with "sound minds," they see them as ignorant, morons, idiots, non-intellectuals, simple minded, simpletons, superstitious, "suckers," people easily fooled and led astray, yea, as mentally sick and handicapped.
Rather than seeing bible believers of the gospel as "strong" and "powerful," they rather see them as being "weak" or "impotent," men of little influence or weight. But, upon that we will yet enlarge.
"The same Lord over all is rich unto all that call upon him."
(Rom. 10: 12)
Thursday, May 20, 2021
God's Elect or World's Elite? VII
"the holy scriptures which are able
to make you wise unto salvation
through faith which is in Christ Jesus"
(II Tim. 3: 16)
In previous chapters we have spoken of what are the leading qualifications for, or criteria used to judge, elite status in the world. We observed that those qualifications became the framework for the apostle to delineate on true wisdom and knowledge, on true power, on true riches, on true nobility and birth privilege, etc.
We have spoken to some degree about these several areas where the saved have been graced and favored in conversion, and in living the Christian life, and superlatively in the resurrection and glorification of believers.
In the last chapter we enumerated Paul's comparisons and contrasts between those who are now of the elite of the world with those who have become children of God, believers in Christ, and who therefore will become the earth's ruling elite, under Christ, in the ages to come.
God has made sons and daughters, almost universally from the lower classes of humanity, and has designated them as his elect, his special friends, his dearly beloved. What higher status can there be than that?
We also looked at Paul's affirmation about how the Corinthian believers had been "enriched in everything" and lacked nothing in the area of special gifts and privileges, as compared to the world's elite. So, how does God's chosen, taken mostly from those not of the elite, compare in character, attributes, gifts, abilities, etc.?
Also, "where" will such a comparison lead us? Or, "where" will that leave the learned disputer, philosopher, and scribe? "Where" does Paul leave his opponents after his mighty discourse? We will be considering that in the next chapter or two.
We have spoken of how Paul affirms that God has rejected the worldly elite, their character, values, beliefs, practices, etc., along with their faulty measurement of themselves. Of the latter we have already referred to Paul's description of them in this regard, saying -
"For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise." (II Cor. 10: 12)
Notice the irony and contradiction. The worldly elite, the Sophists, profess themselves to be the wisest of men, and yet they very unwisely measure themselves with an invalid measuring standard.
Reversal Of Fortunes
In being saved, and going to heaven at death, there is a great reversal of fortune. Likewise, in being lost and unsaved, and going to hell at death, is a great reversal of fortune. Jesus alluded to the latter in these words:
"For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" (Matt. 16: 26)
Then, in another instance the Lord Jesus spoke of the rich worldly wise fool in this manner:
"And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God." (Luke 12: 16-21)
This is all in keeping with the well known fact that a man in death leaves whatever riches he has acquired in life to someone else. Said Job: "Naked came I out of my mother's womb, and naked shall I return there." (Job 1: 21) Solomon too chimed in on this fact, saying:
"There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand. As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand. And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?" (Ecc. 5: 13-16)
He also said this earlier:
"Then said I in my heart, As it happens to the fool, so it happens even to me; and why was I then more wise? Then I said in my heart, that this also is vanity. For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dies the wise man? as the fool. Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit. Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me. And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity." (Eccl. 2: 15-19)
Death, as someone has said, is "the great equalizer." But, if a man dies in his sins, without a savior, he goes to the place of eternal misery where he suffers the loss of all good. His wealth and greatness in life counts for nothing in Hell. He takes nothing with him, except his soul and its bad character. Jesus spoke of such reversals of fortune when he told of the death of a rich man and of a beggar.
"And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and sees Abraham afar off, and Lazarus in his bosom." (Luke 16: 22-23)
In being saved, men who are poor, in both morals and possessions, become rich. They first become rich when converted, when Christ becomes one with the believer, they receiving then a foretaste, an earnest (or down payment) of the inheritance.
In the above story, we see reversal of fortune in both directions. He who was poor in life upon earth (the beggar Lazarus) became rich upon the soul's departure from the body and its entrance into Paradise. On the other hand, he who was rich in life upon earth became poor upon his soul's departure from the body and its entrance into Hades' torment.
Enriched In Wealth
We have spoken how believers, though poor in this world, are nevertheless even now "rich toward God" (Luke 12: 21), being rich in Christ. This endowment encompasses enrichment in personal qualities, good character, virtue, spiritual gifts, intellect, powers, etc. They are therefore "rich in faith," and "rich in good works," and rich in the treasures of wisdom and knowledge, etc. God "gives us richly all things to enjoy." (I Tim. 6: 17) To the Corinthians Paul says:
"Therefore let no one boast in men. For all things are yours: whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come—all are yours." (3: 21)
How much more wealthy can a creature be? Two times Paul says to the believer - "all things belong to you." This includes "the world" (cosmos or universe), and even "life and death"! In other words, in being born of God (a most noble birth!) believers become "joint heirs" (Rom. 8: 17) with Christ the Son of God, who is "the heir of all things." (Heb. 1: 2)
As regards the wealth and riches of the saints, we must both speak of it in respect to
1) what they now have in actual possession versus
2) what they are predestined yet to obtain in the day of redemption and resurrection (when the body is made immortal and endowed with immense powers, when the full inheritance is possessed)
As already intimated, what good is now received by believers from the Lord, in riches, power, abilities, talents, gifts, knowledge, wisdom, rights, privileges, joy, peace, happiness, etc., is in scripture both called a foretaste and an earnest.
On obtaining a foretaste, the apostle speaks of believers as being they who have been "once for all time enlightened" and have been "made partakers of the Holy Ghost." They are also they who "have tasted of the heavenly gift," and "have tasted the good word of God, and the powers of the world to come." (Heb. 6: 4-5)
The Greek word for "tasted" denotes taking and eating and does not precisely mean the same thing as our English word "taste" does today (See Vine). Yet, the idea of tasting is not totally excluded. Strong says it means "to taste, to try the flavour of," to "make trial of," and to "experience." To "taste death" (Mark 9: 1, etc.) in the bible means "to experience death." But, clearly the present eating or tasting that believers enjoy is not as superb as it will yet be when they are glorified.
Besides the present eating or tasting of "the good word of God," and of "the heavenly gift," they also "tasted of the powers of the world to come." Concerning the latter, there is much to occupy the mind! Clearly the present enjoyment of "the powers of the world to come" must be understood as a foretaste, what is experienced in a limited degree, because there are so many powers and abilities that have not yet been given. They are to be received when the saints receive their new bodies and when they are fully made into the image of the Son of God, when they are immortal and endowed with eternal life and youthful vigor. After all, he does speak of those powers as connected with "the world (age, aion) to come."
When one considers the future powers of the glorified sons and daughters of the Lord, he will see how they are truly destined for elite status in the kingdom of God. But, we will enlarge upon the idea of power and might in the next chapters when we compare the powers of the present worldly elite with the destined power of believers who have come from the poorer working classes. Not only are believers enriched in treasures and possessions, but they are "enriched in everything," including powers and abilities, wisdom and knowledge, etc.
On believers being given an "earnest" we note these words from the apostle (most are from the Corinthian epistles):
"Who hath also sealed us, and given the earnest of the Spirit in our hearts." (II Cor. 1: 22 and in 5:5)
"After that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory." (Eph. 1: 13-14)
According to Strong, the Greek word translated "earnest" means "money which in purchases is given as a pledge or downpayment that the full amount will subsequently be paid."
Thus, when it comes to the riches of the saints we say that we have now an earnest, experiencing enrichment in mind and spirit, and in peace and contentment, etc., yet knowing that "the full amount" is for "the age to come."
In the next chapter we will look at the other criteria for being truly elite, besides riches.
"remember the LORD your God: for it is he that gives you power to get wealth"
(Duet. 8: 18)
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