Our adult class on Sunday spent some time on this verse and engaged in some great discussion concerning its meaning and application. I decided I would simply share some quotations from a few other believers on this verse without any commentary of my own. So, here we go:
Philippians 2:14 - Do all things without grumbling or questioning, ...
J. B. Lightfoot: "Be ye bot like Israel of old. Never give way to discontent and murmuring, to questioning and unbelief. So live that you call forth no censure from others, that you keep your own consciences single and pure."
Homer Kent, Jr.: "Compliance with Paul's exhortation should be 'without complaining or arguing." The first term describes the grumbling discontents among the congregation, and the second depicts the evil reasonings and disputes that usually follow. Are these directed against God or against each other? Neither alternative is foreign to the context. The passage is influenced by Deuteronomy 32:5, and the example of Israel's complaining, which was chiefly against God, was used elsewhere by Paul to instruct the church (1 Cor. 10:10). ... Emphasis in the command falls on the word everything ..., which is actually the first word of the verse in the Greek text. Most Christians are able to do some things without complaint. IT is when we are exhorted to be doing 'all things' with a joyful spirit that the difficulty comes. Yet the outworking of our Christian faith in daily life lays this responsibility upon us."
John Calvin: "For every man that has learned carefully to submit himself to God, without claiming anything for himself, will also conduct himself agreeably among men. When every one makes it his care to please himself, two faults prevail: First, they calumniate one another; and secondly, they strive against one another in contentions. In the first place, accordingly, he forbids malignity and secret enmities; and then, secondly, open contentions."
Henry Airay (16th century English commentator): "We must live thus and do thus, that we may be blameless. That is to say, that we may not give to anyone any just cause of complaining of us or blaming us. And this is set down for us as a mark to shoot at, at which in our life we must level as nearly as we possibly can, to live without blame and reproof among people. But is this possible? Could our Savior Christ himself, or could his apostles and disciples, escape the reproof and hatred of the Jews? No, they could not; neither could we."
Charles Spurgeon: "The apostle says, 'Do all things' --- by which he seems to teach the activity of the Christian Church, for the Christian religion is not mere thinking or feeling, but doing and working for God. 'Do all things without murmurings' without murmuring at God's providence--- which was a common vice of the heathen, who, on their tombstones often recorded their protest against God for having removed their darlings, and upbraided him as cruel and unkind for taking away their relatives. 'Do all things without murmurings against one another.' Let your love be so hearty and sincere, that ye do not envy your richer or more talented brethren. Let there be no low whispers travelling through your assemblies against those who ought to be esteemed among you. Whatever ye do, let no murmuring be mixed with it, but labour with delight, and suffer with patience. Let there be no murmurings even against the ungodly world. If they be unjust, bear their injustice in silence; be not always offering complaints; there are a thousand things which ye might speak of, but it is better that like Aaron ye should hold your peace. To suffer in silence shall dignify you and make you greater than ordinary manhood, for then you shall become like Him, who before his accusers opened not his mouth.
"The apostle continues, do all things without 'disputings.' Dispute not with God, let him do what seemeth him good. Dispute not with your fellow Christians, raise not railing accusations against them. When Calvin was told that Luther had spoken ill of him, he said, 'Let Luther call me devil if he please, I will never say of him but that he is a most dear and valiant servant of the Lord.' Raise not intricate and knotty points by way of controversy. Remember, you have adversaries upon whom to use your swords, and therefore there is little need that you should turn their edges by dashing at the armour of your fellows. Dispute not even with the world. The heather philosophers always sought occasions for debate; be it yours to testify what God has told you, but court not controversy. Be not ashamed to contend earnestly for the faith once delivered to the saints, but never do it in a spirit of mere debating, never because you wish to gain a victory, but only because ye would tell out what God hath bidden ye reveal.
"'That ye may be blameless.' Men will blame you, but you must seek as Christians to lead lives that give no occasion for blame."
John MacArthur: "Whatever the elements of working out your salvation are, do them all without grumbling or disputing. In other words, in all your Christian living, in all that you do by way of obeying God, in all that God is working in you to will and to work for His good pleasure, be sure you never complain. That’s the idea.
"So, we now have then a companion to verses 12 and 13. Verse 12 says, 'Work out your salvation.' Verse 14 tells you the attitude in which to do it. Can you get that? This is the attitude in which you work out your salvation. It is an obedience without complaint. You don’t complain about what God calls you to do. You don’t complain about what He asks you to do. You don’t complain about the circumstances in which He asks you to do it. Who are you to complain in view of your sins? It is grace that you are not consumed, and complaining is in itself a wicked proud sin.
"So, here you have a very general 'work out your salvation.' Why does he come down so narrow and say, 'Do all things without grumbling and disputing?' Isn’t that very narrow and very limited? No. That’s the attitude that fits the general command. Why? Because life isn’t going to always serve you up what you’d like. God’s going to allow you to go through trials and testings and difficulties not to make you gripe, but to help you to pray, to teach you to trust, to teach you to be grateful and thankful for what you have because you can see the hard things as well. So, this is not a narrow, isolated command, this is a broad general attitude that in all things related to your working out your salvation, you do them without ever grumbling or ever disputing."
Showing posts with label Luther. Show all posts
Showing posts with label Luther. Show all posts
Monday, March 18, 2019
Monday, April 8, 2013
Saul and the Witch of En-dor
1 In those days the Philistines gathered their forces for war, to fight against Israel. And Achish said to David, “Understand that you and your men are to go out with me in the army.” 2 David said to Achish, “Very well, you shall know what your servant can do.” And Achish said to David, “Very well, I will make you my bodyguard for life.”
3 Now Samuel had died, and all Israel had mourned for him and buried him in Ramah, his own city. And Saul had put the mediums and the necromancers out of the land. 4 The Philistines assembled and came and encamped at Shunem. And Saul gathered all Israel, and they encamped at Gilboa. 5 When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. 6 And when Saul inquired of the Lord, the Lord did not answer him, either by dreams, or by Urim, or by prophets. 7 Then Saul said to his servants, “Seek out for me a woman who is a medium, that I may go to her and inquire of her.” And his servants said to him, “Behold, there is a medium at En-dor.”
8 So Saul disguised himself and put on other garments and went, he and two men with him. And they came to the woman by night. And he said, “Divine for me by a spirit and bring up for me whomever I shall name to you.” 9 The woman said to him, “Surely you know what Saul has done, how he has cut off the mediums and the necromancers from the land. Why then are you laying a trap for my life to bring about my death?” 10 But Saul swore to her by the Lord, “As the Lord lives, no punishment shall come upon you for this thing.” 11 Then the woman said, “Whom shall I bring up for you?” He said, “Bring up Samuel for me.” 12 When the woman saw Samuel, she cried out with a loud voice. And the woman said to Saul, “Why have you deceived me? You are Saul.” 13 The king said to her, “Do not be afraid. What do you see?” And the woman said to Saul, “I see a god coming up out of the earth.” 14 He said to her, “What is his appearance?” And she said, “An old man is coming up, and he is wrapped in a robe.” And Saul knew that it was Samuel, and he bowed with his face to the ground and paid homage.
15 Then Samuel said to Saul, “Why have you disturbed me by bringing me up?” Saul answered, “I am in great distress, for the Philistines are warring against me, and God has turned away from me and answers me no more, either by prophets or by dreams. Therefore I have summoned you to tell me what I shall do.” 16 And Samuel said, “Why then do you ask me, since the Lord has turned from you and become your enemy? 17 The Lord has done to you as he spoke by me, for the Lord has torn the kingdom out of your hand and given it to your neighbor, David. 18 Because you did not obey the voice of the Lord and did not carry out his fierce wrath against Amalek, therefore the Lord has done this thing to you this day. 19 Moreover, the Lord will give Israel also with you into the hand of the Philistines, and tomorrow you and your sons shall be with me. The Lord will give the army of Israel also into the hand of the Philistines.”
20 Then Saul fell at once full length on the ground, filled with fear because of the words of Samuel. And there was no strength in him, for he had eaten nothing all day and all night. 21 And the woman came to Saul, and when she saw that he was terrified, she said to him, “Behold, your servant has obeyed you. I have taken my life in my hand and have listened to what you have said to me. 22 Now therefore, you also obey your servant. Let me set a morsel of bread before you; and eat, that you may have strength when you go on your way.” 23 He refused and said, “I will not eat.” But his servants, together with the woman, urged him, and he listened to their words. So he arose from the earth and sat on the bed. 24 Now the woman had a fattened calf in the house, and she quickly killed it, and she took flour and kneaded it and baked unleavened bread of it, 25 and she put it before Saul and his servants, and they ate. Then they rose and went away that night. (1 Samuel 28:1-25)
Instead of dealing with the entire text, I will focus my thoughts on some of the key questions which have long been debated on this chapter of Scripture. Did the woman actually raise the spirit of Samuel? Was the one who appeared actually Samuel? Does this episode support the position that certain individuals can and should contact the dead for counsel?
If we consider the possibilities of what actually happened at En-dor, I see the following being the options for an explanation as well as an answer to the first 2 questions:
1. The woman actually raised the spirit of Samuel appeared.
2. The woman actually raised a spirit who pretended to be Samuel.
3. The woman did not raise a spirit, nevertheless, a spirit pretending to be Samuel appeared.
4. The woman did not raise a spirit, nevertheless, the spirit of Samuel appeared.
The woman, one who has performed this forbidden practice before, appears surprised at what takes place. Verses 12 and 13 reveal that she was not expecting what was taking place. It is very possible her previous attempts at contacting the dead were most likely fake, hence, she always knew what was going to happen. But that is not the case in this situation. I don't believe the woman actually did the "raising" of the spirit. She may have went through the motions of doing so but, in the end, she is as surprised as anyone as to the results. This interpretation of the text eliminates possibilities 1 and 2.
But a spirit did appear. Hence, the next question concerns the identity of that spirit. Is it Samuel or is it not? Verse 14 indicates Saul knew it was Samuel and he certainly knew Samuel's appearance. Verse 15 indicates it was Samuel speaking to Saul. Now, it is possible, some spirit has come forth appearing in both form and word to be Samuel but who is not actually Samuel. Angels often take the form of a man in Scripture. Certainly that is within the realm of possibility. Some angel has appeared as Samuel.
Yet, if this spirit appears as Samuel and claims to be Samuel (explaining verse 15), then this spirit must be demonic for no angel of the God of truth would ever commit such a deception. Therefore, if this spirit is NOT actually the spirit of Samuel, it must be a demon. Such an act is well within the capability of Satan and his demon followers. It would be easy for a demon to fool both the king and the woman. Perhaps demons had answered the woman's pleas in the past, appearing as certain loved ones for those who inquired. If the woman did not raise Samuel's spirit, rather, a demon appeared on its own as Samuel, then the 3rd possibility is the solution.
But again, this is problematic for one essential reason. The words given by the spirit in the subsequent verses are exactly what take place. Why would a demonic spirit arise as Samuel and then give Saul a truthful message? Such behavior is far too uncharacteristic of a demon, a follower of the "father of lies".
That leaves us with possibility 4 which I believe is the correct interpretation. The woman went into her routine to raise the spirit of Samuel and Samuel's spirit actually arose and spoke to Saul. The woman was shocked to see Samuel actually come forth. This was not the result she expected for never before had her routine produced a true spirit!
The spirit which appeared was, indeed, the spirit of Samuel from Sheol (the place of the dead). Samuel shares with Saul the truth about his future which was completely fulfilled. The one who raised his spirit to give Saul this message of doom was God Himself, the one who is "the resurrection and the life", the one who has the power over life and death. None who believes in the God of the Bible can doubt God's ability to permit the spirit of a deceased individual from speaking to someone who is living.
The fact God so raised Samuel's spirit on this occasion does not imply He will do so at the request of an individual. God repeatedly condemns the practice of attempting to communicate with the dead (necromancy, e.g., Deut. 18:9-12). For reasons not revealed by our Lord, He chose, in this specific situation, to allow Samuel once again to declare His message to this failed king. I think to say much more about the event would be more speculation than interpretation.
I should note that not all Christian scholars agree with my understanding of this text. Martin Luther, himself, wrote the following about this text:
"From this we may easily learn, that the coming up of Samuel was an apparition, 1 Sam. 28, 13, inasmuch as it is altogether contrary to this commandment of God. It is therefore not to be assumed that the real prophet Samuel came up by the power of the witch of En-dor. But that the Scriptures are silent on this point, not telling us whether it was the real of false Samuel, is because they demand of everybody to remember well that through Moses God forbade to consult the dead. And he never revokes his Word, as Job says and Balaam also, Num. 23, 19. How can the witch have any power over the saints, who are resting in God's hands?"
I reserve the privilege of conscience to change my mind upon further study of God's Word!
3 Now Samuel had died, and all Israel had mourned for him and buried him in Ramah, his own city. And Saul had put the mediums and the necromancers out of the land. 4 The Philistines assembled and came and encamped at Shunem. And Saul gathered all Israel, and they encamped at Gilboa. 5 When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. 6 And when Saul inquired of the Lord, the Lord did not answer him, either by dreams, or by Urim, or by prophets. 7 Then Saul said to his servants, “Seek out for me a woman who is a medium, that I may go to her and inquire of her.” And his servants said to him, “Behold, there is a medium at En-dor.”
8 So Saul disguised himself and put on other garments and went, he and two men with him. And they came to the woman by night. And he said, “Divine for me by a spirit and bring up for me whomever I shall name to you.” 9 The woman said to him, “Surely you know what Saul has done, how he has cut off the mediums and the necromancers from the land. Why then are you laying a trap for my life to bring about my death?” 10 But Saul swore to her by the Lord, “As the Lord lives, no punishment shall come upon you for this thing.” 11 Then the woman said, “Whom shall I bring up for you?” He said, “Bring up Samuel for me.” 12 When the woman saw Samuel, she cried out with a loud voice. And the woman said to Saul, “Why have you deceived me? You are Saul.” 13 The king said to her, “Do not be afraid. What do you see?” And the woman said to Saul, “I see a god coming up out of the earth.” 14 He said to her, “What is his appearance?” And she said, “An old man is coming up, and he is wrapped in a robe.” And Saul knew that it was Samuel, and he bowed with his face to the ground and paid homage.
15 Then Samuel said to Saul, “Why have you disturbed me by bringing me up?” Saul answered, “I am in great distress, for the Philistines are warring against me, and God has turned away from me and answers me no more, either by prophets or by dreams. Therefore I have summoned you to tell me what I shall do.” 16 And Samuel said, “Why then do you ask me, since the Lord has turned from you and become your enemy? 17 The Lord has done to you as he spoke by me, for the Lord has torn the kingdom out of your hand and given it to your neighbor, David. 18 Because you did not obey the voice of the Lord and did not carry out his fierce wrath against Amalek, therefore the Lord has done this thing to you this day. 19 Moreover, the Lord will give Israel also with you into the hand of the Philistines, and tomorrow you and your sons shall be with me. The Lord will give the army of Israel also into the hand of the Philistines.”
20 Then Saul fell at once full length on the ground, filled with fear because of the words of Samuel. And there was no strength in him, for he had eaten nothing all day and all night. 21 And the woman came to Saul, and when she saw that he was terrified, she said to him, “Behold, your servant has obeyed you. I have taken my life in my hand and have listened to what you have said to me. 22 Now therefore, you also obey your servant. Let me set a morsel of bread before you; and eat, that you may have strength when you go on your way.” 23 He refused and said, “I will not eat.” But his servants, together with the woman, urged him, and he listened to their words. So he arose from the earth and sat on the bed. 24 Now the woman had a fattened calf in the house, and she quickly killed it, and she took flour and kneaded it and baked unleavened bread of it, 25 and she put it before Saul and his servants, and they ate. Then they rose and went away that night. (1 Samuel 28:1-25)
Instead of dealing with the entire text, I will focus my thoughts on some of the key questions which have long been debated on this chapter of Scripture. Did the woman actually raise the spirit of Samuel? Was the one who appeared actually Samuel? Does this episode support the position that certain individuals can and should contact the dead for counsel?
If we consider the possibilities of what actually happened at En-dor, I see the following being the options for an explanation as well as an answer to the first 2 questions:
1. The woman actually raised the spirit of Samuel appeared.
2. The woman actually raised a spirit who pretended to be Samuel.
3. The woman did not raise a spirit, nevertheless, a spirit pretending to be Samuel appeared.
4. The woman did not raise a spirit, nevertheless, the spirit of Samuel appeared.
The woman, one who has performed this forbidden practice before, appears surprised at what takes place. Verses 12 and 13 reveal that she was not expecting what was taking place. It is very possible her previous attempts at contacting the dead were most likely fake, hence, she always knew what was going to happen. But that is not the case in this situation. I don't believe the woman actually did the "raising" of the spirit. She may have went through the motions of doing so but, in the end, she is as surprised as anyone as to the results. This interpretation of the text eliminates possibilities 1 and 2.
But a spirit did appear. Hence, the next question concerns the identity of that spirit. Is it Samuel or is it not? Verse 14 indicates Saul knew it was Samuel and he certainly knew Samuel's appearance. Verse 15 indicates it was Samuel speaking to Saul. Now, it is possible, some spirit has come forth appearing in both form and word to be Samuel but who is not actually Samuel. Angels often take the form of a man in Scripture. Certainly that is within the realm of possibility. Some angel has appeared as Samuel.
Yet, if this spirit appears as Samuel and claims to be Samuel (explaining verse 15), then this spirit must be demonic for no angel of the God of truth would ever commit such a deception. Therefore, if this spirit is NOT actually the spirit of Samuel, it must be a demon. Such an act is well within the capability of Satan and his demon followers. It would be easy for a demon to fool both the king and the woman. Perhaps demons had answered the woman's pleas in the past, appearing as certain loved ones for those who inquired. If the woman did not raise Samuel's spirit, rather, a demon appeared on its own as Samuel, then the 3rd possibility is the solution.
But again, this is problematic for one essential reason. The words given by the spirit in the subsequent verses are exactly what take place. Why would a demonic spirit arise as Samuel and then give Saul a truthful message? Such behavior is far too uncharacteristic of a demon, a follower of the "father of lies".
That leaves us with possibility 4 which I believe is the correct interpretation. The woman went into her routine to raise the spirit of Samuel and Samuel's spirit actually arose and spoke to Saul. The woman was shocked to see Samuel actually come forth. This was not the result she expected for never before had her routine produced a true spirit!
The spirit which appeared was, indeed, the spirit of Samuel from Sheol (the place of the dead). Samuel shares with Saul the truth about his future which was completely fulfilled. The one who raised his spirit to give Saul this message of doom was God Himself, the one who is "the resurrection and the life", the one who has the power over life and death. None who believes in the God of the Bible can doubt God's ability to permit the spirit of a deceased individual from speaking to someone who is living.
The fact God so raised Samuel's spirit on this occasion does not imply He will do so at the request of an individual. God repeatedly condemns the practice of attempting to communicate with the dead (necromancy, e.g., Deut. 18:9-12). For reasons not revealed by our Lord, He chose, in this specific situation, to allow Samuel once again to declare His message to this failed king. I think to say much more about the event would be more speculation than interpretation.
I should note that not all Christian scholars agree with my understanding of this text. Martin Luther, himself, wrote the following about this text:
"From this we may easily learn, that the coming up of Samuel was an apparition, 1 Sam. 28, 13, inasmuch as it is altogether contrary to this commandment of God. It is therefore not to be assumed that the real prophet Samuel came up by the power of the witch of En-dor. But that the Scriptures are silent on this point, not telling us whether it was the real of false Samuel, is because they demand of everybody to remember well that through Moses God forbade to consult the dead. And he never revokes his Word, as Job says and Balaam also, Num. 23, 19. How can the witch have any power over the saints, who are resting in God's hands?"
I reserve the privilege of conscience to change my mind upon further study of God's Word!
Tuesday, October 13, 2009
Is My Desk "Captive to the Word of God"?
I actually have two desks facing each other in my work area at home (plus several filing cabinets and bookshelves). On one of these desks I do most of my work: sermon prep, lecture prep, grading papers, secular computer work, paying bills, etc. My other desk was intended to be used as a secondary work area when I had multiple activities going on at once.
Well, I turned around and the state of my second desk finally hit me. What a mess! On its surface are folders containing notes, several books (many of them Bible translations or Scripture related), pictures, pens, pamphlets, church items, and homeschooling software. I can barely see the desktop itself!
This is NOT what I mean by the title of this blog: "Captive to the Word of God". Yet, that is almost how I feel when I look at this desk, namely, a captive! It is time to put some of the folders into my filing cabinets, books back into their shelves, and the "junk" into the trash can.
The title of the blog actually refers to a statement made by Martin Luther at the Diet of Worms in 1521. His remark reflects my desire to be like him in this sense: may every step of my life be so governed by God's Word that I become a captive to that Word.
Appearing before members of the Roman Catholic Church and the Holy Roman Emperor, Charles V, in the German city of Worms, the exchange provoking Luther's statement went something like this:
Archbishop of Trier, Eck (pointing to books on a table): "Are these your writings?"
Luther: "The books are all mine, and I have written more."
Eck: "Do you defend them all, or do you care to reject a part?"
Luther: "Most serene emperor, most illustrious princes, most clement lords, if I have not given some of you your proper titles I beg you to forgive me. I am not a courtier, but a monk. You asked me yesterday whether I would repudiate them. They are all mine, but as for the second question, they are not all of one sort. Some deal with faith and life so simply and evagelically that my very enemies are compelled to regard them as worthy of Christian reading. Even the bull itself does not treat all my books as of one kind. If I should renounce these, I would be the only man on earth to damn the truth confessed alike by friends an foes. A second class of my works inveighs against the desolation of the Christian world by the evil lives and teaching of the papists. Who can deny this when the universal complaints testify that by the laws of the popes the consciences of men are racked?"
Emperor Charles V: "No!"
Luther: "Should I recant at this point, I would open the door to more tyranny and impiety, and it will be all the worse should it appear that I had done so at the instance of the Holy Roman Empire. A third class contains attacks on private individuals. I confess I have been more caustic than comports with my profession, but I am being judged, not on my life, but for the teaching of Christ, and I cannot renounce these works either, without increasing tyranny and impiety. ... I commend myself to Your Majesty. May you not suffer my adversaries to make you ill disposed to me without cause. I have spoken."
Eck: "Martin, you have not sufficiently distinguished your works. The earlier were bad and the latter worse. Your plea to be heard from Scripture is the one always made by heretics. You do nothing but renew the errors of Wyclif and Hus. ... Martin, how can you assume that you are the only one to understand the sense of Scripture? ... I ask you, Martin--answer candidly and without horns--do you or do you not repudiate your books and the errors which they contain?"
Luther: "Since then Your Majesty and your lordships desire a simple reply, I will answer without horns and without teeth. Unless I am convicted by Scripture and plain reason--I do not accept the authority of popes and councils, for they have contradicted each other--my conscience is captive to the Word of God. I cannot and I will not recant anything, for to go against conscience is neither right nor safe. Here I stand, I cannot do otherwise. God help me. Amen."
April 18, 1521 (taken primarily from Bainton's work "Here I Stand", pp. 141-144).
Well, I turned around and the state of my second desk finally hit me. What a mess! On its surface are folders containing notes, several books (many of them Bible translations or Scripture related), pictures, pens, pamphlets, church items, and homeschooling software. I can barely see the desktop itself!
This is NOT what I mean by the title of this blog: "Captive to the Word of God". Yet, that is almost how I feel when I look at this desk, namely, a captive! It is time to put some of the folders into my filing cabinets, books back into their shelves, and the "junk" into the trash can.
The title of the blog actually refers to a statement made by Martin Luther at the Diet of Worms in 1521. His remark reflects my desire to be like him in this sense: may every step of my life be so governed by God's Word that I become a captive to that Word.
Appearing before members of the Roman Catholic Church and the Holy Roman Emperor, Charles V, in the German city of Worms, the exchange provoking Luther's statement went something like this:
Archbishop of Trier, Eck (pointing to books on a table): "Are these your writings?"
Luther: "The books are all mine, and I have written more."
Eck: "Do you defend them all, or do you care to reject a part?"
Luther: "Most serene emperor, most illustrious princes, most clement lords, if I have not given some of you your proper titles I beg you to forgive me. I am not a courtier, but a monk. You asked me yesterday whether I would repudiate them. They are all mine, but as for the second question, they are not all of one sort. Some deal with faith and life so simply and evagelically that my very enemies are compelled to regard them as worthy of Christian reading. Even the bull itself does not treat all my books as of one kind. If I should renounce these, I would be the only man on earth to damn the truth confessed alike by friends an foes. A second class of my works inveighs against the desolation of the Christian world by the evil lives and teaching of the papists. Who can deny this when the universal complaints testify that by the laws of the popes the consciences of men are racked?"
Emperor Charles V: "No!"
Luther: "Should I recant at this point, I would open the door to more tyranny and impiety, and it will be all the worse should it appear that I had done so at the instance of the Holy Roman Empire. A third class contains attacks on private individuals. I confess I have been more caustic than comports with my profession, but I am being judged, not on my life, but for the teaching of Christ, and I cannot renounce these works either, without increasing tyranny and impiety. ... I commend myself to Your Majesty. May you not suffer my adversaries to make you ill disposed to me without cause. I have spoken."
Eck: "Martin, you have not sufficiently distinguished your works. The earlier were bad and the latter worse. Your plea to be heard from Scripture is the one always made by heretics. You do nothing but renew the errors of Wyclif and Hus. ... Martin, how can you assume that you are the only one to understand the sense of Scripture? ... I ask you, Martin--answer candidly and without horns--do you or do you not repudiate your books and the errors which they contain?"
Luther: "Since then Your Majesty and your lordships desire a simple reply, I will answer without horns and without teeth. Unless I am convicted by Scripture and plain reason--I do not accept the authority of popes and councils, for they have contradicted each other--my conscience is captive to the Word of God. I cannot and I will not recant anything, for to go against conscience is neither right nor safe. Here I stand, I cannot do otherwise. God help me. Amen."
April 18, 1521 (taken primarily from Bainton's work "Here I Stand", pp. 141-144).
Thursday, August 28, 2008
The Reformation: A Revival of Religion
The study of the Protestant Reformation has been one of my loves since I attended the Criswell College many years ago. Yesterday, I completed reading "The Reformation: A Handbook" by T. M. Lindsay, first published in 1882, and found the work quite interesting and informative. In his closing chapters, Lindsay discusses the principles of the Reformation. One of his paragraphs grabbed my attention and I thought I would share it on this blog.
In that same chapter, Lindsay describes how the medieval church developed into the entity which prevented man's way to God. His discussion centered on Pope Gregory VII (Hildebrand), Francis of Assisi, the Mystics, and, finally, ended with Luther. Here is two of his summary paragraphs:
Amen and Praise the Lord!
The church which ought to have shown the way into God's presence seemed to surround the inner shrine of his sanctuary with a triple wall of defence which prevented entrance. When a man or woman felt sorrow for sin, the church told them to go, not to God, but to a man, often of immoral life, and confess their sins to him because he was a priest. When they wished to hear the comforting words of pardon spoken, it was not from God, but from man, that the assurance came. God's grace to help to holy living and dying was given, they were told, through a series of sacraments which fenced man's life round. He was born again in baptism; he came of age in the church in confirmation; his marriage was cleansed from the sin of lust in the sacrament of matrimony; penance brought back his spiritual life slain by deadly sin; the sacrament of the Lord's Supper fed him year by year, and deathbed grace was imparted in extreme unction. These were not the signs and promises of the free grace of God under whose wide canopy, as under that of heaven, man lives his spiritual life. They were the jealously guarded doors from out of which grudgingly, and commonly not without fees, the church and the priests dispensed the free grace of God.
In that same chapter, Lindsay describes how the medieval church developed into the entity which prevented man's way to God. His discussion centered on Pope Gregory VII (Hildebrand), Francis of Assisi, the Mystics, and, finally, ended with Luther. Here is two of his summary paragraphs:
All down the stream of pious medieval life men and women had been yearning to get near God, but their yearning came out in different questions, and in each succeeding revival probed deeper. Gregory asked, How can I be separate from the world? Francis said, How can I be like Christ? The Mystics sighed, How can I have inward fellowship with God? Luther asked, How can I have the sense of pardon, and know that God has forgiven me my sin? ...
The Reformation revival of religion has this question of heart religion always before it, and always answers it in the same way. Men get pardon from God by going to God directly for it, trusting in his promise to pardon. God's free pardoning grace revealed in the Person and work of Christ, and man's trust in this promised grace, are the two poles between which the religious life of the Reformation always vibrates. God, for the sake of Jesus Christ, has promised to pardon his people's sin. The sinner trusts this promise. That is the simple religious aspect of the Reformation movement. All men who, having felt the need of pardon, and having perfect trust in the promise of pardon that God has given in Christ Jesus, go to him, and, casting aside all thought of themselves or of what they can do, simply rest on that promise and leave all to God, have the pardon and the sense of it.
Amen and Praise the Lord!
Thursday, July 17, 2008
Evaluating Preachers #1
Recently I have been made aware of a new method (at least new to me) for evaluating preachers of the Gospel. Some believe the messenger should give Scripture references whenever they refer to a text from the Bible. By “Scripture reference” I mean they expect the preacher to give “book, chapter, and verse”. The fewer such references provided during the message, the lower the evaluation given to the servant of the Lord.
Such a method for evaluating a preacher and/or a sermon is a poor one at best. I know of no place in the Scripture where God’s Word commands the messenger to give the reference whenever he quotes a Biblical text. Certainly he is to preach the Word (2 Timothy 4:2) but Paul never told him to give book, chapter, and verse. In fact, in those days, there were no chapters or verses!
Many of the greatest preachers throughout church history have proclaimed the Word of God without giving the accompanying reference to the Scripture they just quoted. Look at Spurgeon’s sermons and how often the “Prince of Preachers” doesn’t even tell you which book he’s quoting, let alone give the exact reference. Sometimes when the sermons of these famous servants of God are published, the actual reference is added. Often, though, the reference was not delivered as part of the message. Does this make them “bad preachers”?
Even when the New Testament authors quoted their Old Testament counterparts, they certainly never gave us book, chapter, and verse. Sometimes they tell us the author. Sometimes they simply say “It is written”. Sometimes they quote the passage and never tell the reader anything about its location. Does that make them “bad preachers”?
Now don’t take me wrong. When a minister of the Lord quotes a work other than Scripture, he should make certain to notify his audience that this quote is not his. The messenger of God should NEVER take credit for another man’s work. But even in that situation the messenger doesn’t have to indicate the exact location of the reference. “Someone has said” is sufficient for me. “Luther noted that” is good enough to indicate a quote from Luther.
But when it comes to Scripture references in the midst of a message, simply noting “the Scripture says” or the “Bible notes” is good enough when I am listening to a message. If I ever want a specific reference location I will ask the speaker after the sermon. Actually, those of us sitting in the pew should have enough familiarity with God’s Word to recognize when the man of God is quoting it!
If you are a preacher who always gives his Scripture references as he proclaims the Word of God, good for you. If you are a preacher that frequently quotes Scripture as he preaches but does not always provide the reference, good for you. Just make certain you are a preacher proclaiming the Word of God.
Such a method for evaluating a preacher and/or a sermon is a poor one at best. I know of no place in the Scripture where God’s Word commands the messenger to give the reference whenever he quotes a Biblical text. Certainly he is to preach the Word (2 Timothy 4:2) but Paul never told him to give book, chapter, and verse. In fact, in those days, there were no chapters or verses!
Many of the greatest preachers throughout church history have proclaimed the Word of God without giving the accompanying reference to the Scripture they just quoted. Look at Spurgeon’s sermons and how often the “Prince of Preachers” doesn’t even tell you which book he’s quoting, let alone give the exact reference. Sometimes when the sermons of these famous servants of God are published, the actual reference is added. Often, though, the reference was not delivered as part of the message. Does this make them “bad preachers”?
Even when the New Testament authors quoted their Old Testament counterparts, they certainly never gave us book, chapter, and verse. Sometimes they tell us the author. Sometimes they simply say “It is written”. Sometimes they quote the passage and never tell the reader anything about its location. Does that make them “bad preachers”?
Now don’t take me wrong. When a minister of the Lord quotes a work other than Scripture, he should make certain to notify his audience that this quote is not his. The messenger of God should NEVER take credit for another man’s work. But even in that situation the messenger doesn’t have to indicate the exact location of the reference. “Someone has said” is sufficient for me. “Luther noted that” is good enough to indicate a quote from Luther.
But when it comes to Scripture references in the midst of a message, simply noting “the Scripture says” or the “Bible notes” is good enough when I am listening to a message. If I ever want a specific reference location I will ask the speaker after the sermon. Actually, those of us sitting in the pew should have enough familiarity with God’s Word to recognize when the man of God is quoting it!
If you are a preacher who always gives his Scripture references as he proclaims the Word of God, good for you. If you are a preacher that frequently quotes Scripture as he preaches but does not always provide the reference, good for you. Just make certain you are a preacher proclaiming the Word of God.
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