Monthly Archives: March 2017

Lessons of Forgiveness in the Lord’s Prayer

When Jesus teaches us to pray, “Forgive us our debts, as we also have forgiven our debtors.” (Mt. 6:12), we learn that seeking forgiveness is a continual process and that when we ask God for forgiveness, we must already be living a life of mercy towards others.

First, through the words of this simple prayer, Jesus teaches us that we need to be consistently seeking God’s forgiveness when we sin, not only when we “become saved.” It must be a part of our daily walk with God. Only our past sins are forgiven at conversion, not future sins that may yet still be committed. If and when we sin as Christians, we must humble ourselves before God in repentance and seek His forgiveness. This is not some formality that allows us to continue in our sin. No, we must be actively turning away from our wrongdoing in deed and not just word. God, who sees our heart, will cleanse us from our sin and purify us anew.

Second, Jesus assumes that when we request God’s forgiveness, we have already forgiven others in our lives. If we haven’t forgiven someone who’s sinned against us, we can not pray this prayer with a clear conscious. In fact, we would be lying to God. Only those that are merciful towards others, not holding resentment and hate in our hearts, can pray truly pray the Lord’s prayer.

Jesus’ word’s immediately after the prayer clarify the importance of forgiving others:

“For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions.” (Matthew 6:14-15)

Just as Jesus taught his disciples in the Sermon on the Mount that the merciful will be shown mercy (Mt. 5:7), so too here Jesus clarifies that the converse is also true. The unmerciful will not be shown mercy. If we don’t forgive others their sins, God will not forgive us.

Not only does this apply to unrepentant unbelievers, but it also holds true for Christians. In Matthew 28, Jesus relays a parable about the unmerciful servant. The servant is forgiven a great debt by his master. Rather than showing this same mercy towards others, he refuses to forgive the debts of a fellow servant. When the master, who represents God, finds out that the forgiven servant (representing those already forgiven, aka. Christians) has been unmerciful, he gives him over to be tortured for his former debts. Jesus makes it clear that God will treat us this way if we don’t forgive others after being forgiven. He says, “My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart.” (Mt. 18:35)

So when Jesus instructs us to pray, ““Forgive us our debts, as we also have forgiven our debtors,” there is an underlying truth that our forgiveness of others is necessary if God is to forgive us. As we are merciful to others, God’s mercy will abound to us.

“Be merciful, just as your Father is merciful. Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned. Give, and it will be given to you. They will pour into your lap a good measure—pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return.” (Luke 6:36-38)

I recently published a related post, analyzing the often heard incorrect belief that at conversion, our present, past, and future sins are already forgiven. Read the whole post here.

Christians Must Not Deny Jesus When Persecuted (Apostolic Constitutions)

The quotations below from the Apostolic Constitutions (375 AD) give historical perspective on the attitude of Christians regarding martyrdom and the eternal importance of never denying Jesus. As you can read below, it was taught that those Christians that were unfaithful to their confession risked losing their salvation. The memories of persecution were still relatively fresh for the church at this point, which makes these quotes all the more impactful.

I’ve made the particularly relevant portions below bold, although it’s all worth the read.

But he that denies himself to be a Christian, that he may not be hated of men, and so loves his own life more than he does the Lord, in whose hand his breath is, is wretched and miserable, as being detestable and abominable, who desires to be the friend of men, but is the enemy of God, having no longer his portion with the saints, but with those that are accursed; choosing instead of the kingdom of the blessed, that eternal fire which is prepared for the devil and his angels: not being any longer hated by men, but rejected by God, and cast out from His presence.

For of such a one our Lord declared, saying: “Whosoever shall deny me before men, and shall be ashamed of my name, I also will deny and be ashamed of him before my Father which is in heaven.” And again He speaks thus to us ourselves, His disciples: “He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life, shall lose it; and he that loseth his life for my sake, shall find it. 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?” And afterwards: “Fear not them that kill the body, but are not able to kill the soul; but rather fear Him who is able to destroy both soul and body in hell.” (5.1.4)

And a little later:

Let us therefore renounce our parents, and kinsmen, and friends, and wife, and children, and possessions, and all the enjoyments of life, when any of these things become an impediment to piety. For we ought to pray that we may not enter into temptation; but if we be called to martyrdom, with constancy to confess His precious name, and if on this account we be punished, let us rejoice, as hastening to immortality. When we are persecuted, let us not think it strange; let us not love the present world, nor the praises which come from men, nor the glory and honour of rulers, according as some of the Jews wondered at the mighty works of our Lord, yet did not believe on Him, for fear of the high priests and the rest of the rulers: “For they loved the praise of men more than the praise of God.”

But now, by confessing a good confession, we not only save ourselves, but we confirm those who are newly illuminated, and strengthen the faith of the catechumens. But if we remit any part of our confession, and deny godliness by the faintness of our persuasion, and the fear of a very short punishment, we not only deprive ourselves of everlasting glory, but we shall also become the causes of the perdition of others; and shall suffer double punishment, as affording suspicion, by our denial that that truth which we gloried in so much before is an erroneous doctrine.

Wherefore neither let us be rash and hasty to thrust ourselves into dangers, for the Lord says: “Pray that ye fall not into temptation: the spirit indeed is willing, but the flesh is weak.” Nor let us, when we do fall into dangers, be fearful or ashamed of our profession. Nor let us, when we do fall into dangers, be fearful or ashamed of our profession. For if a person, by the denial of his own hope, which is Jesus the Son of God, should be delivered from a temporary death, and the next day should fall dangerously sick upon his bed, with a distemper in his bowels, his stomach, or his head, or any of the incurable diseases, as a consumption, or gangrene, or looseness, or iliac passion, or dropsy, or colic, and has a sudden catastrophe, and departs this life; is not he deprived of the things present, and loses those eternal? Or rather, he is within the verge of eternal punishment, “and goes into outer darkness, where is weeping and gnashing of teeth.” (5.1.6)

The quotes speak for themselves. Let’s not deny Christ, fearing the temporary, and thus lose the eternal.

If you want to read more from the Apostolic Constitutions, check out my post on the early church teaching that continued obedience after baptism is necessary for salvation.

The Secret to Knowing God More Deeply

Many Christians are searching for a personal revival. They want to truly know God, experience God, and be a true friend of God.

Draw close, and let me tell you a secret. It’s not a secret because God hasn’t revealed it, but because church traditions have too often obscured it. Too often we don’t want to hear the truth, because we aren’t living according to the truth.

If you consider yourself a Christian, you already have faith that Jesus was God incarnate and that He died on a cross for the forgiveness of our sins. You believe that Jesus rose from the dead, conquering death and sin once for all. These are the basics.

However, if you really want to know God, it takes more than just intellectual belief. It takes more than a mental acceptance of the foundational dogmas of Christianity. It takes a true step of faith. You need to trust God enough to begin obeying Him completely and wholeheartedly.

Listen to the words of Jesus:

“He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him.” Judas (not Iscariot) *said to Him, “Lord, what then has happened that You are going to disclose Yourself to us and not to the world?” Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him.” (John 14:21-23 NASB)

Jesus promises to disclose Himself to us—if we keep His commandments and thus truly love Him. The Father loves everyone who obeys Jesus’ words. This seems to speak of a deeper love than the universal love God has for humanity. This love is found when we abide in God. The Father and the Son will come to us when we love God by keeping his commands, and God will dwell with us.

More verses speak of the necessity of obedience for true communion with God. If we keep Jesus commands, we will be filled with the Holy Spirit:

“If you love me, keep my commands. And I will ask the Father, and he will give you another advocate to help you and be with you forever—the Spirit of truth. (John 14:15-17 NIV)

And if we continue to obey Jesus’ commands after believing in Him, we will be truly set free:

To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.” (John 8:21-32 NIV)

These verses do not deny the absolute necessity of faith in Jesus. That is a given. But if we neglect walking in obedience to Jesus, we will never truly know God. The true family of God are those that obey God. Jesus said, “Whoever does God’s will is my brother and sister and mother.” (Mark 3:35)

Obedience is the secret to a deeper walk with God. There’s no convoluted formula to knowing God and true revival. It requires faith, repentance and continued life of obedience to God. It’s so simple. Yet, it still requires a response. We must obey. As we obey, our union with God will grow only stronger and produce eternal fruits that far outweigh any temporary costs.

Submit therefore to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom. Humble yourselves in the presence of the Lord, and He will exalt you. (James 4:7-10 NIV)

Necessity of Continued Obedience for Salvation (Apostolic Constitutions)

I want to share a series of quotations from the so-named Apostolic Constitutions, compiled and written in the 4th century. The quotations below are based upon an earlier work, the Didascalia Apostolorum from sometime around 230 AD. (Read more at the Wikipedia page and at the Catholic Encyclopedia.)

All of these excepts deal with the importance of continued obedience after conversion.

Much of my early church reading has recently been limited to the Apostolic Fathers, which reflect the earliest Christian sources we have outside scripture. There is clear and compelling evidence in these writings that the earliest Christians believed and taught that believers have to persevere in faith and holy living in order to inherit eternal life. In other words, the early church (in agreement with scripture) didn’t hold to the modern teaching of “eternal security.” Although a slightly later document, the Apostolic Constitutions confirms that the early church continued to confirm the necessity of perseverance for salvation.

This first quotation comes from the opening paragraphs of the first book. The writer makes it clear that those Christians, “ye children of God,” who live disobediently will be considered as “heathen” by God—clearly a stark warning.

Take care, ye children of God, to do all things in obedience to God; and in all things please Christ our Lord. For if any man follows unrighteousness, and does those things that are contrary to the will of God, such a one will be esteemed by God as the disobedient heathen. (1.1.0)

It goes on to list specific moral instructions, paired with warnings for the unrepentant Christian. Specifically those living in immorality are “condemned by our Lord Jesus Christ” and that “eternal death will overtake thee from God.” This is not the typical language from a Sunday sermon, but good guidance nonetheless.

For he that covets his neighbour’s wife, or his man-servant, or his maid-servant, is already in his mind an adulterer and a thief; and if he does not repent, is condemned by our Lord Jesus Christ (1.1.1)

For if thou art overcome by her, and sinnest with her, eternal death will overtake thee from God; and thou wilt be punished with sensible and bitter torments. (1.2.0)

Baptism was held in very high regard in the early church—much more seriously than in most churches today. After receiving baptism, any Christian obstinately sinning and refusing to repent was considered eternally lost.

Beloved, be it known to you that those who are baptized into the death of our Lord Jesus are obliged to go on no longer in sin; for as those who are dead cannot work wickedness any longer, so those who are dead with Christ cannot practice wickedness. We do not therefore believe, brethren, that anyone who has received the washing of life continues in the practice of the licentious acts of transgressors. Now he who sins after his baptism, unless he repent and forsake his sins, shall be condemned to hell-fire. (2.3.7)

This last quotation considers the spiritual dangers for a previously pure Christian now experimenting with sin. The danger, according to the excerpt below, is that we don’t know when we will die. If we decide to slide a bit and live in sin, who knows if today is our last day? Once we die, there is no more room for repentance. We will be like the five foolish virgins who were not ready for the bridegroom’s return and were “shut-out of the bride-chamber.” If we are living in sin when Jesus returns or when we die, there is no room for confession and consequently forgiveness of sins.

Yet it is very necessary that those who are yet innocent should continue so, and not make an experiment what sin is, that they may not have occasion for trouble, sorrow, and those lamentations which are in order to forgiveness. For how dost thou know, O man, when thou sinnest, whether thou shalt live any number of days in this present state, that thou mayest have time to repent? For the time of thy departure out of this world is uncertain; and if thou diest in sin, there will remain no repentance for thee; as God says by David, “In the grave who will confess to Thee?”

It behoves us, therefore, to be ready in the doing of our duty, that so we may await our passage into another world without sorrow. Wherefore also the Divine Word exhorts, speaking to thee by the wise Solomon, “Prepare thy works against thy exit, and provide all beforehand in the field,” lest some of the things necessary to thy journey be wanting; as the oil of piety was deficient in the five foolish virgins mentioned in the Gospel, when they, on account of their having extinguished their lamps of divine knowledge, were shut out of the bride-chamber.

Wherefore he who values the security of his soul will take care to be out of danger, by keeping free from sin, that so he may preserve the advantage of his former good works to himself. (2.3.13)

The last sentence of the above excerpt (at least in this English translation) does mention the security of the believer. However, in this instance, the soul’s security is contingent on “keeping free from sin.” Otherwise the past life of obedience through faith is of no benefit.

There are several more quotes from the Apostolic Constitution that I may post later, dealing with martyrdom and the importance of confessing Christ, rather than denying Him.

The sheer amount of quotes that speak to this subject of obedience and perseverance is too much to convey in a single post, or several for that matter. Having an historically informed understanding of Christian teaching can only deepen our analysis of scripture and understanding of how modern doctrines have developed over time.

Scripture vs. Tradition: Jesus on Fasting and Ashes

It’s always fascinating to compare long-ingrained Church traditions with the words of Jesus.

As I write this post, today is Ash Wednesday. It marks the first day of Lent—a period of fasting leading up until Easter Sunday. It is observed by the Roman Catholic church, as well as a number of Protestant denominations. The Orthodox church observes 40 days of fasting, although the dates of observance differ slightly.

In most churches, Ash Wednesday is observed with the smearing of ashes in the sign of the cross on congregant’s foreheads. It is meant to be an outward sign of the inner spiritual state of the believer. Apparently, the use of ashes was standard practice in Western Europe by the 10th century and in 1091 it was officially implemented in Rome by Pope Urban II.

Even though most Evangelical Christians don’t observe this, the practice of fasting in repentance and spiritual humbleness before God is very biblical, especially if it is not merely an external formality. Jesus fasted, and He said his disciples would fast when He was no longer with them. (Matthew 9:14-17)

That said, I have to chuckle when I read Jesus’ words about how Christians are to fast—especially in light of Ash Wednesday. In the famous Sermon on the Mount, Jesus said:

Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full.

But you, when you fast, anoint your head and wash your face so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you. (Matthew 6:16-18 NASB)

Jesus instructs us not to look “gloomy” and “neglect” our outward appearance, but rather fast in secret. His instructions, which apply particularly to that culture and time, specifically speak to maintaining a clean and healthy appearance.

Jesus commands his followers to “anoint” their heads. Anointing, although often used in a spiritual sense, simply means to smear with oil. Oil, rather than soap, was often used when cleaning yourself during that time. Oil would be rubbed on the skin, and then scraped off to remove dirt. One could then wash with water.

The point is, people aren’t supposed to know when you are fasting. We aren’t to seek public recognition when we fast.

That brings me back to the tradition of Ash Wednesday. It’s just one of many examples where traditions have become ingrained, despite clear scripture verses which contradict it. Jesus said to wash our faces, not to put dirt on them to let people know we are fasting.

Fortunately, God looks at the heart. If someone is observing Ash Wednesday out of a sincere attitude of repentance, God will honor their obedience. But for those who are proud about their outward sign of piety, Jesus’ words ring quite true.