Either God or They Must Change

by George Lawson

"Stay away from a foolish man, for you will not find knowledge on his lips." Proverbs 14:7

We must not willingly enter into the company of fools. But if, through ignorance of their character, we happen to do so, we must not stay in it, lest we be corrupted by their foolish conduct. We are either like those whose company we frequent—or shall soon be like them. Evil companionships will efface our impressions of the evil of sin, and corrupt our own morals and character.

Lukewarm professors, who are perhaps the least dangerous of bad companions, will, if we take pleasure in their company, transfuse their lukewarmness into us.

When are we to leave the company of a foolish man? As soon as we perceive that he has not the lips of knowledge. As trees are known by their fruit, so men are known by their words and works. But they are soonest known by their words, which are the most plentiful and the easiest products of the heart.

We are not to suppose men to be fools without evidence, but profane or foolish words come from folly in the heart. A godly man out of the good treasure of his heart, brings forth good things--but an evil man out of the evil treasure of his heart, brings forth evil things.

This commandment should strike terror into the wicked! Since God will not allow His redeemed children to keep company with them on earth, it cannot be supposed that He will admit them to His own eternal home in Heaven. Either God or they must change before they can be received into Heaven!

There's No Cost of Being A Christian In America

by Leonard Ravenhill

I went to a church not along ago—they got thirty acres. So what are their plans with it? They want their own football field and tennis courts. Dear God, do we go to church to learn to play tennis? God help the preachers!

We have such an accommodating Christianity today.

The best title of the professing church of God today, in my judgment, is "Unbelieving Believers." There's cancer in the church tonight!

At this grim hour, the world sleeps in the darkness—and the Church sleeps in the light.

You'll never get me to believe that the church today believes in Hell.

We're a million, billion miles away from New Testament Christianity!

I doubt if 5% of professing Christians in America are born again!

Entertainment is the devil's substitute for joy. The more joy you have in the Lord, the less entertainment you need.

Is the world crucified to you—or does it fascinate you?

The apostles had no gold, but lots of glory. We have lots of gold, but no glory.
The book of Acts shows us the church before it became fat and short of breath by prosperity!

Who or what takes priority over God in our lives?

Where, oh, where are the eternity-conscious believers?

Where are the souls white-hot for God because they fear His holy name and presence and so live with eternity's values in view?

There's no cost of being a Christian in America!

I'd rather have ten people who want God—than 10,000 people who want to play church!

Without Holiness, No One Will See Jesus

"Without holiness, no one will see the Lord!" Hebrews 12:14

Charles Haddon Spurgeon, the Prince of preachers, said, "If your religion does not make you holy, it will damn you! It is simply painted pageantry to go to Hell in!"

"For God did not call us to be impure, but to live a holy life." 1 Thessalonians 4:7 NIV

"[God] has saved us and called us to a holy life." 2 Timothy 1:9 NIV

"But just as he who called you is holy, so be holy in all you do; for it is written: BE HOLY, BECAUSE I AM HOLY." 1 Peter 1:15-16 NIV

"Since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God." 2 Corinthians 7:1 NIV

"May he strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ones." 1 Thessalonians 3:13 NIV

"Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness." Hebrews 12:10 NIV

"Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. ... But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen." 2 Peter 3:11-12, 18 NIV

"But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life." Romans 6:22 NIV

"Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus." Philippians 3:12-14 NIV

"Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God." 3 John 11 NIV

"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven [will enter]." Matthew 7:21 NIV

"If you are living according to the flesh, you will die; but if, by the Spirit, you are putting to death the deeds of the body, you will live. For all who are being led by the Spirit of God, these are sons of God." Romans 8:13-14

"Therefore COME OUT FROM THEM AND BE SEPARATE, says the Lord. TOUCH NO UNCLEAN THING, and I will receive you." 2 Corinthians 6:17 NIV

These 14 passages are only a handful of the many that speak on this issue. Professing Christians like to make excuses for themselves and why they are not living holier lives the way they are called to, even going so far as quoting from the highly misinterpreted passage of Romans 7. Jesus commands/demands holiness and obedience from us. Without holiness of life and character, we shall not see Jesus. Scripture cannot make that point any clearer. We can make all the excuses for ourselves that we want, trying to justify ourselves in self-righteousness, but it all amounts to what we see in Matthew 7:21-23. This passage should put the fear of God into our hearts.

Jesus warns people to count the cost of what it means to follow Him for a reason, because it is not easy and not everyone can do so. It is a serious matter, the most important matter in life, and it requires our greatest commitment and earnest. He wants us to consider the toll it will have on us. Because the world hates Jesus, they will hate us, too. We will be persecuted for His name's sake. There is nothing simple or easy about being a genuine born again Christian. It is costly and it is difficult. If we are not willing to pay the cost, then we cannot be His disciples; we cannot be Christians. Jesus said, "Enter by the narrow gate; for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it. For the gate is small, and the way is narrow that leads to life, and few are those who find it." Both gates say "Heaven" at the top of them, but one is lying. Ever read Pilgrim's Progress? That is the epitome of what Scripture teaches. We need to strive to obtain it. Take heaven by force.

Paul was not the exception. He was the rule. He daily beat his body into submission so that he could obtain the prize. He strove daily toward the goal. The goal is Christ-likeness. The prize is Christ Himself. Jesus set the bar for holiness and we need to strive to obtain it, no matter how many times we might stumble, fail, and fall in this life. We need to pick ourselves back up, repent of our short comings, lean on the Lord and ask for His help, and try again. We do not get to reset the goal posts. We are either all in or we are all out. We are either in the game to win it or we are standing outside of the stadium. There are no spectators, there are no fence sitters. Anyone not in the game is standing outside the stadium.

If you are not growing in holiness, if you are not growing in grace and truth, you might want to consider the fact that you are more than likely an illegitimate child and not a son or daughter. You might want to consider the fact that you are more than likely not of the faith and as such do not belong to Jesus as an inheritance. If you desire Jesus, if you desire to be more like Him, if He is precious to you, if you long to spend personal time with Him, if you want to know Him more intimately and personally, there will be a pursuit of holiness and obedience, submitting and conforming yourself to His Word and His likeness. Otherwise, you are merely a Matthew 7:21-23 "Christian" on the broad path to destruction. If it looks like a duck, smells like a duck, and quacks like a duck, it is not an angel.

Without holiness of life and character, you will not see Jesus in eternity.

Keep the Sabbath Day Holy?

Seventh-day Adventists argue that there is no Scriptural evidence for worship on the first day of the week—Sunday, and that pagans introduced Sunday worship. In fact, they argue that all Scriptural evidence supports worship on the Sabbath. Let's remember the first rule of Bible study, which the SDA consistently ignore: Context, context, context!

Look up the word "sabbath" outside of the Gospels and you will find that it occurs 11 times. Nine of the occurrences are in The Book of Acts, which is a transitional book. The last two are in the evidences against Sabbath keeping: Colossians 2:16 and Hebrews 4:9. The first one in Acts is a descriptor—"Sabbath day's journey." Acts 13:14 says that they went into the synagogue on the Sabbath and sat down. In verse 27, they are reasoning with them, telling them that the inhabitants of Jerusalem fulfilled the prophets, whom they read every Sabbath, by condemning Jesus. Verse 42, they asked that they might be reasoned with the next Sabbath. Verse 44, they were gathered to hear the words of God—by the Apostles reasoning with them. Acts 15:21 is again a condemnation against them, saying that their reading of Moses on the Sabbath preached Christ. Acts 16:13, they went to a place where there was a meeting of women and reasoned with them. Acts 17:2 and 18:4, they again were reasoning with the Jews. There is not one reference to worshiping on the Sabbath or observing it. They were commanded to begin in Jerusalem and go into the entire world preaching the Gospel. The Jews gathered in the synagogues to read from Moses and the prophets every Sabbath. What better time to reason with them than when they open the Scriptures that preached Christ?

A plain reading of the text does not support the Sabbath. In order to argue for worship on the Sabbath, one needs to return to the Old Testament and ignore the context regarding Sabbath keeping, while ignoring everything revealed in the New Testament. None of these 11 references to the Sabbath speak of worshiping on or observing the Sabbath. These references all take place after Jesus' resurrection. After His resurrection, there is not one mention of the observance of the Sabbath or worshiping on it. Think about it! The Sabbath was a sign between national Israel and God (Exodus 31). Why would Gentiles who come to faith be expected or required to keep the Sabbath? That is equivalent to expecting or requiring them to be circumcised.

However, once a law is put in place, it is binding until its obligation is satisfied, until it is repealed, or until a substitution is made being of the same kind or for the same purpose. The law concerning keeping a particular day holy was not fulfilled in the person and work of Christ Jesus, nor was it ever repealed. But a substitution did take place. The Christian church commemorates the resurrection of their risen Saviour on the day in which He rose from the dead. That day is the first day of the week—Sunday. The New Testament bears this out as do the writings of the early church fathers.

Game, set, match. Thanks for playing, SDA.

Remember, "The sabbath was made for man, and not man for the sabbath" (Mark. 2:27).

Final Words On James' "Justified By Works"

Faith in Jesus + faith in nothing else = salvation.

If this is what is meant by sola fide, or what the proponents of it are trying to say, then they need to do a better job of explaining it. Christ Jesus and Christ Jesus alone is our hope of salvation. Just because faith and works (works of faith, or faith in action) always work together, and must work together, does not mean we have faith in our works. In fact, not only should we not have faith in our works, but we should also not have faith in our faith. Our faith must be in Christ Jesus alone and what He accomplished at Calvary. Having faith in our faith will not save us, just as having faith in our works will not save us. Neither faith in our faith or faith in our works justifies us.

Reformer John Calvin understood "that good works are always connected with faith," just as Puritan John Owen understood that "Obedient faith is that which saves." Commentator Simon J. Kistemaker understood that "Faith and action, then, are never separated. The one flows naturally from the other. Deeds originate in faith and faith supports the believer in his work." As I have been saying this entire time, faith and works must work in tandem.

Matthew Henry commented, "You see then (v. 24) how that by works a man is justified (comes into such a state of favour and friendship with God), and not by faith only; not by a bare opinion, or profession, or believing without obeying, but by having such a faith as is productive of good works." He continues, "Those works which evidence true faith must to works of self-denial, and such as God himself commands (as Abraham's offering up his son, his only son, was), and not such works as are pleasing to flesh and blood and may serve our interest, or are the mere fruits of our own imagination and devising." He further explains, "The actings of faith make it grow perfect, as the truth of faith makes it act."

Matthew Poole commented, "Ye see then; an inference either from the instance of Abraham, or from the whole preceding discourse. How that by works; works of new obedience. A man is justified; declared to be righteous, or approved as such, and acquitted from the guilt of hypocrisy. And not by faith only; not by a mere profession of faith, or a bare assent to the truth, without the fruit of good works." He continues, "Whereas James having to do with carnal professors, and such as abused the doctrine of grace to encourage themselves in sin, and thought it sufficient that they had faith, (such as it was,) though they did not live like believers, resting in an empty profession, with the neglect of holiness; his design plainly is, to show the effects and fruits of justification, viz. holiness and good works; thereby to check the vanity and folly of them who did thus divorce faith from a holy life, (which God hath joined to it,) and fancied themselves safe in the profession of the one, without any respect to, or care of, the other, as appears in this chapter, ver. 14, 17, 26."

What James is addressing is works that demonstrate and prove genuine faith, whereas what Paul is addressing is works of the Law, having faith that adherence to the Law will somehow justify you. Confused Christians who fail to pay attention to the context miss this and then attempt to lump all works together. Their favourite verse to use is Romans 3:28: "For we maintain that a man is justified by faith apart from works of the Law." The italicized part is usually what they try to emphasize. The underlined part is what they miss entirely every time. As I have pointed out before, the Law did not exist at the time of Abraham. It did not come about until approximately 300 years later. Rahab being a Gentile woman, what would the Law have meant to her? Nothing. The people who reject evidences of genuine faith (such as repentance or obedient faith) in support of a vain profession of faith are usually the same people who equate holy living and commands of holiness with legalism.

Martin Luther hated the book of James and thought it should not be part of the Bible. Sola fide was his expression, and it is no wonder. Obviously he, too, missed the difference between what Paul was addressing and what James was addressing. The definition of sola fide as meaning "we are justified by faith alone apart from the need for works" is false. James clearly teaches contrary to this, as does every instance of faith found in Scripture. Faith and faith in action always appear in tandem. Define sola fide as "we are justified by faith in Christ Jesus alone apart from faith in anything else" and it will be entirely true. But as it stands and has stood throughout history, I must reject it, as any true student of the Word who desires to conform themselves to the truth of Scripture will do, because it is entirely contrary to the Word of God: "You see that a man is justified...not by faith alone."

Getting Deeper Theologically

By the way, we are not saved by faith. "For by grace you have been saved." How? "Through faith." Faith is the instrument through which God chooses to orchestrate salvation, but salvation is entirely by grace, considering the fact that God "chose us in [Christ Jesus] before the foundation of the world." What state did my faith exist before the foundation of the world? Something to think about.

James' "Works": John Calvin's Commentary

John Calvin's commentary was translated from the original Latin and edited by John Owen. Here is what John Owen had to say on page 313 of book 22 of Calvin's Commentaries:

The design of alluding to the faith of devils seems to have been this, to shew that though a man may believe and tremble, yet if he does not obey God and do good works, he has no true evidence of faith. Obedient faith is that which saves, and not merely that which makes us tremble. The connexion with the preceding verse seems to be as follows,—
In the former verse the boaster of mere faith is challenged to prove that his faith is right and therefore saving; the challenger would prove his by his works. Then, in this verse, a test is applied—the very first article of faith is mentioned; "Be it that you believe this, yet this faith will not save you: the devils have this faith, and instead of being saved they tremble.

We are not saved by faith "alone." As John Owen intelligently understood, "Obedient faith is that which saves." If we are saved by faith alone, then prove to me you have true faith without having works connected with it. This is an utter impossibility! In order to prove your faith is real and genuine, it must have works connected to it. This is precisely the argument James was making. True faith is always accompanied by faith in action (works), which demonstrates and perfects that faith. That is what James directs us to with both Abraham and Rahab. You can see it with every instance of faith found in the Bible! Faith and works side by side.

We are not speaking of arbitrary works here. Professing faith in the Gospel and then going out and feeding the hungry does not prove a thing. The works will be closely related to the faith in question. Observe: The woman with the issue of blood believed if she just touched Jesus' garment that she would be healed, so she reached out and did exactly that. Abraham believed the promise of God and so if he slew his only son, he believed God could raise him back up from the dead, and so he acted in accordance with that faith. The action must match the belief. If someone believes the Gospel, repentance is necessarily inseparable from it. There are no ifs, and, or buts about it. The faith you proclaim will bear actions that are equivalent to it.

John Calvin writes, "[James'] object was only to shew that good works are always connected with faith; and, therefore, since he declares Abraham was justified by works, he is speaking of the proof he gave of his justification.

...he who professes that he has faith, must prove the reality of his faith by his works. Doubtless James did not mean to teach us here the ground on which our hope of salvation ought to rest..." (p. 314).

John Calvin makes the same point I have been making in the last four blog entries I have written in regard to James 2:14-26. John Calvin intelligently understood "that good works are always connected with faith." Our hope of salvation rests in Christ Jesus alone. Nothing more. Nothing less. Jesus + nothing = everything.

John Calvin writes, "And this work was not as it were the finishing or last work, for many things afterwards followed by which Abraham proved the increase of his faith. Hence this was not the perfection of his faith, nor did it then for the first time put on its form. James then understood no other thing than that the integrity of his faith then appeared, because it brought forth that remarkable fruit of obedience" (p. 315). James purposefully referred to Abraham and Rahab,  "two persons so different in their character, in order more clearly to shew, that no one, whatever may have been his or her condition, nation, or class in society, has ever been counted righteous without good works. ... Whosoever, then, seeks to be counted righteous, though he may even be among the lowest, must yet shew that he is such by good works" (p. 316). We do not obtain righteousness by the merits of works. "We, indeed, allow that good works are required for righteousness" (p. 317).

For the Christian who feels the proud and stubborn need to argue against me in his/her disillusionment regarding "by faith alone," he/she now has the words of John Calvin, John Owen, Matthew Poole, Matthew Henry, and Simon J. Kistemaker to contend with. These men have said the same thing I have been saying, and they have made my case for me. How many other giants in the faith from the past would you like me to dig up and quote?

Obedient faith is that faith which saves. Good works are always connected with true faith. If you have faith alone without anything connected to it in order to verify it, then your faith is dead and vain and you are dead in your trespasses and sins and will find yourself in hell when you die. It is that simple. True faith is never inward; it is always outward. Faith is never idle. True faith is always accompanied inseparably by faith in action (works). Faith proves itself to be true by its works. If you have a problem with that truth, I suggest you take it up with God. Be aware, though, that you will lose.

James' "Works": Commentary Evidence

To enforce the point I was making in my blog entry What Is Meant By "Works"?, here are the commentaries of Matthew Henry, Matthew Poole, and Simon J. Kistemaker.

Matthew Henry's Commentary (Book 6, page 791-792)

6. We are taught that a justifying faith cannot be without works, from two examples, Abraham and Rahab.
(1.) The first instance is that of Abraham, the father of the faithful, and the prime example of justification, to whom the Jews had a special regard (v. 21): Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Paul, on the other hand, says (in ch. 4 of the epistle to the Romans) that Abraham believed, and it was counted to him for righteousness. But these are well reconciled, by observing what is said in Heb. 11, which shows that the faith of both of Abraham and Rahab was such as to produce those good works of which James speaks, and which are not to be separated from faith as justifying and saving. By what Abraham did, it appeared that he truly believed. Upon this footing, the words of God himself plainly put this matter. Gen. 22:16, 17, Because thou hast done this thing, and hast not withheld thy son, thine only son; therefore in blessing I will bless thee. Thus the faith of Abraham was a working faith (v. 22), it wrought with his works, and by works was made perfect. And by this means you come to the true sense of that scripture which saith, Abraham believed God, and it was imputed unto him for righteousness, v. 23. And thus he became the friend of God. Faith, producing such works, endeared him to the divine Being, and advanced him to very peculiar favours and intimacies with God. It is a great honour done to Abraham that he is called and counted the friend of God. You see then (v. 24) how that by works a man is justified (comes into such a state of favour and friendship with God), and not by faith only; not by a bare opinion, or profession, or believing without obeying, but by having such a faith as is productive of good works. Now besides the explication of this passage and example, as thus illustrating and supporting the argument James is upon, many other useful lessons may be learned by us from what is here said concerning Abraham. [1.] Those who would have Abraham's blessings must be careful to copy after his faith: to boast of being Abraham's seed will not avail any, if they do not believe as he did. [2.] Those works which evidence true faith must to works of self-denial, and such as God himself commands (as Abraham's offering up his son, his only son, was), and not such works as are pleasing to flesh and blood and may serve our interest, or are the mere fruits of our own imagination and devising. [3.] What we piously purpose and sincerely resolve to do for God is accepted as if actually performed. Thus Abraham is regarded as offering up his son, though he did not actually proceed to make a sacrifice of him. It was a done thing in the mind, and spirit, and resolution of Abraham, and God accepts it as if fully performed and accomplished. [4.] The actings of faith make it grow perfect, as the truth of faith makes it act. [5.] Such an acting faith will make others, as well as Abraham, friends of God. Thus Christ says to his disciples, I have called you friends, John 15:15. All transactions between God and the truly believing soul are easy, pleasant, and delightful. There is one will and one heart, and there is a mutual complacency. God rejoiceth over those who truly believe, to do them good; and they delight themselves in him.
(2.) The second example of faith's justifying itself and us with and by works is Rahab: Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? v. 25. The former instance was of one renowned for his faith all his life long, This is of one noted for sin, whose faith was meaner and of a much lower degree; so that the strongest faith will not do, nor the meanest be allowed to go without works. Some say that the word here rendered harlot was the proper name of Rahab. Others tell us that it signifies no more than a hostess, or one who keeps a public house, with whom therefore the spies lodged. But it is very probably that her character was infamous; and such an instance is mentioned to show that faith will save the worst, when evidenced by proper works; and it will not save the best without such works as God requires. This Rahab believed the report she had heard of God's powerful presence with Israel; but that which proved her faith sincere was, that, to the hazard of her life, she received the messengers, and sent them out another way. Observe here, [1.] The wonderful power of faith in transforming and changing sinners. [2.] The regard which an operative faith meets with from God, to obtain his mercy and favour. [3.] Where great sins are pardoned, there must prefer the honour of God and the good of his people before the preservation of her own country. Her former acquaintance must be discarded, her former course of life entirely abandoned, and she must give signal proof and evidence of this before she can be in a justified state; and even after she is justified, yet her former character must be remembered; not so much to her dishonour as to glorify the rich grace and mercy of God. Though justified, she is called Rahab the harlot.

Matthew Poole's Commentary On the Holy Bible (Book 3, page 888-889)

24 Ye see then how that by works a man is justified, and not by faith only.
Ye see then; an inference either from the instance of Abraham, or from the whole preceding discourse. How that by works; works of new obedience. A man is justified; declared to be righteous, or approved as such, and acquitted from the guilt of hypocrisy. And not by faith only; not by a mere profession of faith, or a bare assent to the truth, without the fruit of good works. Quest. How doth this general conclusion follow from the particular case of Abraham? Answ. Abraham's faith and justification, both before God and the world, are set forth as the exemplars of ours, to which the faith and justification of all believers, both Jews and Gentiles, is to be conformed, Rom. iv. 11, 12, 23, 24. Quest. Doth not James here contradict Paul's doctrine in the matter of justification, Rom. iv.? Answ. The contradiction is but seeming, not real, as will appear, if four things be considered: 1. The occasion of these apostles' writing, and their scope in it. Having to do with different sorts of persons, they had likewise different designs. As Christ speaks one way when he dealt with proud Pharisees, whom he would humble; another way, when with humble hearers, whom he would encourage, and Paul carried it one way when among weak brethren, in condescension to whose infirmities he circumcised Timothy, Acts xci, 2, 3; and another, when he was among false brethren, and men of contention, who opposed Christian liberty, seeking to bring believers into bondage, and then would not suffer Titus to be circumcised, Gal. ii. 3-5. So in the present affair, Paul's business lay with false apostles and Judaizing Christians, such as did, in the matter of justification, either substitute a self-righteousness instead of God's grace, or set it up in conjunction with it; and therefore his scope is (especially in his Epistles to the Romans and Galatians) to show the true cause and manner of justification, and vindicate the freeness of grace in it, by the exclusion of man's works, of what kind soever; to which purpose he propounds the examples of Abraham and David, in their justification, Rom. iv. Whereas James having to do with carnal professors, and such as abused the doctrine of grace to encourage themselves in sin, and thought it sufficient that they had faith, (such as it was,) though they did not live like believers, resting in an empty profession, with the neglect of holiness; his design plainly is, to show the effects and fruits of justification, viz. holiness and good works; thereby to check the vanity and folly of them who did thus divorce faith from a holy life, (which God hath joined to it,) and fancied themselves safe in the profession of the one, without any respect to, or care of, the other, as appears in this chapter, ver. 14, 17, 26. And because they might bear themselves high in this false confidence by the example of Abraham, their father according to the flesh, and whom Paul had set forth, Rom. iv., as justified by faith, without the concurrence of works to his justification; James makes use of the same example of Abraham, as one eminent for holiness as well as faith, and who made his faith famous by the highest act of obedience that ever a saint did, to show, that faith and holiness ought not to be separated; Abraham's faith being so highly commended, especially as productive of it. To the same purpose he makes use of the instance of Rahab, who, though a young saint, and newly come to the knowledge of God, yet showed the truth of her faith by so considerable an exercise of her love and mercy to God's people, as her receiving the spies in peace was. This therefore helps not a little to reconcile the difference between these two apostles. Paul deals with those that magnified works too much, as if they were justified by them, and slighted faith and grace; and therefore, though he frequently shows the usefulness of faith and good works unto salvation, and presseth men everywhere to the practice of them, yet he proves that they have no interest in the justification of a sinner before God's tribunal, which he asserts to be wholly and solely of grace, and by faith. But James, in dealing with loose Christians, who magnified faith, and slighted good works, not only as having no influence on justification, but as not necessary at all to salvation; he takes upon him to maintain good works, not as necessary to justification, but as the effects, signs, and evidences of it, and such as without which their faith was vain, and themselves in an unjustified state. 2. Paul and James take faith in different senses: Paul speaks of a true, lively faith, which purifies the heart, and worketh by love, Gal. v. 6. Whereas James speaks of a profession, or presumption of faith, barren, and destitute of good fruits, such a faith as is dead, ver. 17, such as the devils may have, ver. 19, which is but historical, and consists only in a belief of God's being, not a consent to his offer, or relying on his promises. What contradiction then is there here between these two apostles, if Paul assert justification to be by faith, viz. a lively, working faith; and James deny it to be by faith, viz. an idle, inactive, barren faith, and which hath only the name, but not the nature of that grace, and is rather the image of faith than faith itself? 3. But because James not only denies justification to the faith he speaks of, but ascribes it to works in this verse; therefore it is to be considered, that justification is taken one way by him, and another by Paul. Paul takes it for the absolution and acceptation of a sinner at God's bar, by the imputation of Christ's righteousness, which is the primary and proper notion of justification. But James takes it for the manifestation and declaration of that justification; and the word is taken in the like sense in other scriptures: Luke vii. 29, the people justified God, i.e. owned and declared his righteousness by confession of their sins, and submission to John's baptism; and ver. 35, Wisdom is justified, i.e. declared to be just and right. Rom. iii. 4, justified in thy sayings, i.e. acknowledge and declared to be true in thy word. And what is Christ's being justified in the Spirit, 1 Tim. iii. 16, but his being declared to be the Son of God? Rom. i. 4. And that James takes justification in this sense, appears, (1.) By the history of Abraham here mentioned: he was (as hath been said) justified by faith long before his offering up his son, Gen. xv., but here is said to be justified, i.e. declared and proved to be so, by this testimony which he gave to the truth of his faith, and consequently to his justification by it; and the Lord therefore tells him, Gen. xxii. 12, Now I know that thou fearest God, &c.; q.d. By this obedience thou hast abundantly showed the sincerity of thy graces. (2.) Because if James doth not here speak of Abraham's being justified declaratively, how can it be true which he speaks, ver. 23, that the Scripture was fulfilled (in his sacrificing his son) which saith, He believed God, and it was imputed unto him for righteousness? For if James intends justification in the proper sense, how was Abraham's being justified by works a fulfilling of the Scripture, which asserts him to be justified by faith? Here therefore again there is no contradiction between these apostles. For it is true, that Abraham was justified, i.e. accepted of God, and absolved from guilt, by faith only; and it is as true, that he was justified, i.e. manifested and declared to be a believer, and a justified person, by his works. 4. Lastly, we may distinguish of the person that is said to be justified; either he is a sinner, in the state of nature; or a believer, in a state of grace; whence ariseth the two-fold justification here mentioned. The justification of a sinner, in the remission of his sins through the imputation of Christ's righteousness, and acquitting him from the condemnation of the law, is the justification properly so called, and which Paul speaks so much of; and this is by faith only. The justification of a believer, is his absolution from condemnation by the gospel, and the charge of infidelity, or hypocrisy, and is no other than that declarative justification James speaks of, or a asserting and clearing up the truth and reality of the former justification, which is done by good works, as the signs and fruits of the faith, by which that former is obtained: and this is but improperly called justification. The former is an absolution from the general charge of sin, this from the special charge of hypocrisy, or infidelity. A sinner's great fear (when first awakened to a sense of his sin and misery) is of a holy law, and a righteous Judge ready to condemn him for the violation of the law; and so his first business is to look to Christ by faith for righteousness, and remission of sin. But when he is justified by that righteousness, men may charge him with hypocrisy or unbelief, and so may the devil and conscience too, when faith is weak, or a temptation strong; and therefore his next work is to clear himself of this imputation, and to evidence the truth and reality of his faith and justification in God's sight, which must be done by producing his obedience and good works, as the indications of his faith; and hereby he proves that he hath indeed closed with the promise of the gospel, and so is clear of the charge of not believing it, which was false; as well as (by consequence) is justified from the charge of sin against the law, which was true. To conclude, therefore, here is no opposition between Paul and James. Paul speaks of Abraham's being justified as a sinner, and properly, and so by faith only; James speaks of his being justified as a believer, improperly, and so by works; by which not his person was justified, but rather his faith declared to be justifying: nor he constituted righteous, but approved as righteous. In a word, what God hath joined must not be divided, and what he hath divided must not be joined. He hath separated faith and works in the business of justification, and therefore we must not join them in it, as Paul disputes; and he hath joined them in the lives of justified persons, and there we must not separate them, as James teaches. Paul assures us they have not a co-efficiency in justification itself; and James assures us they may, and ought to have, a co-existence in them that are justified. If the reader desire further satisfaction yet, let him consult Turretine de Concordia Pauli et Jacobi, where he may find much more to the same purpose as hath been here said.

New Testament Commentary (Book 11, page 96-98)

22. You see that his faith and his actions were working together, and his faith was made complete by what he did. 23. And the scripture was fulfilled that says, "Abraham believed God, and it was credited to him as righteousness," and he was called God's friend.
a. "His faith and his actions." Here James faces his opponent and opens the Old Testament Scriptures. He points to the account of Abraham's faith at the altar of sacrifice (Gen. 22) and says, "You see, here is definitive proof that faith and works go together." Faith and action, then, are never separated. The one flows naturally from the other. Deeds originate in faith and faith supports the believer in his work. Everyone hearing or reading these words from James readily admits that in the case of Abraham, the father of believers did what he had to do on the basis of faith.
b. "His faith was made complete." Purposely James alludes to Abraham's test of faith when the patriarch was asked to sacrifice Isaac. Even though we do not know how old Abraham was, we learn from Scripture that this test of faith is the last for Abraham. When he sustained this last test, he heard the voice from heaven saying, "It is enough." Abraham's faith was made complete.
In his life Abraham had shown trust and confidence in God by traveling to the promised land, waiting decades for his promised son Isaac, and finally demonstrating his obedience by being willing to sacrifice him. The supreme test was not so much in his traveling or waiting but in preparing to sacrifice Isaac. Killing his own son meant that the promise would end. But as the writer of Hebrews sums it up, "Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death" (11:19).
. . .
24. You see that a person is justified by what he does and not by faith alone.
Here is the conclusion. James addresses all his readers when he says, "You see." With his reference to Abraham he has convincingly shown that anyone who appeals to Scripture will find that Abraham acted on the basis of faith. James does not say that Abraham was justified because of his faith and works.
God justifies the sinner. That is, the sinner can never justify himself by his own deeds. Nor can many rely on faith alone, for faith without works is dead. James is saying that faith and works go together, that they ought not to be separated, and that faith divorced from deeds does not justify a person. God justifies a sinner who is spiritually alive and who shows trust and obedience.

As I said in my previous blog entry, faith may be the driving force behind one's works, but nevertheless faith and works must go hand-in-hand. As I said before, so say I again:

Throughout the entire Bible, whenever you see instances of faith, it is inseparably linked with faith in action (i.e., works/living faith), as demonstrated by James with regard to Abraham and Rahab. To deny this is to be living in sheer ignorance. If we know from Scripture that there are two kinds of faith, and two kinds of repentance, why would we foolishly assume there is only one kind of works? Is Ephesians 2:10 saying we were created for works of the Law or legalism? Clearly not! So why do we assume that all talk regarding "works" is in regard to works-righteousness and us being right with God based on those merits?

Since every instance of faith in the Bible is inseparably accompanied by faith in action (i.e., works/living faith), it is foolish to assume that when Scripture speaks of "faith" that it merely refers to mental assent. Faith is not merely what we believe in our head and our heart, but also how we act in accordance with that belief. Genuine acceptance of the Gospel is inseparably accompanied by immediate genuine repentance and followed by continuous genuine repentance as one grows in that faith. Faith is never faith alone apart from actions! Ergo, "faith, if it has no works, is dead, being by itself" (James 2:17). When the Bible speaks of Abraham's "faith," it includes not only what he believed in his heart, but also how he acted upon that belief. This is how Paul can say he was justified by faith and how James can say he was justified by his works. The two are not contradictory. The belief in his heart alone was not enough, as James points out. He had to act upon it, the same way we do. The moment he acted, his actions perfected his belief. Belief and actions together constitute "faith." You do not believe me?

Closely examine the woman with the issue of blood (or any other instance of faith in Scripture). She believed in her heart that touching Jesus' garment would heal her (faith) and she reached out in that belief and touched His garment (works/living faith/faith in action). Jesus' words to her? "Your faith has healed you." "Faith," here, encompasses both her belief in her heart that she would be healed and her faith in action by touching the garment. How about Peter walking on water? Faith (believing it was possible) plus works of faith (stepping out on the water). How about the crippled man by the pool? Some stranger comes up to him and tells him to walk. How cruel! Faith (believing it) plus works of faith (standing up). How many passages in Scripture would you care to examine and see this pattern? I can do this all day if you would like. You see this everywhere in Scripture!

Justification is never by faith alone. Abraham did not simply believe God, he acted upon that belief. His action perfected his belief. His action made his belief real. This is how Paul can say he was justified by faith and how James can say he was justified by his works. Faith and works (faith in action) always go hand-in-hand. They are inseparable! It is that simple.

What Is Meant By "Works"?

Jesus + nothing = everything.

This is true. This is biblical.

Faith + nothing = everything.

This is false. This is a lie that comes from the devil, and straight from the pit of hell!

For some unknown reason, many Christians feel the need to lump all works together in the same category, then falsely convince themselves that all works are, or lead to, works-righteousness. This is the same foolishness wherewith many Christians lump commands for holiness together with legalism. It all stems from ignorance. Christians desperately need to learn the difference between works of the Law, guided by self-righteousness and the idea that such will make them right with God, and works of faith. We could also define it as a difference between works of the flesh and works of the Spirit. Remember, the Bible makes it abundantly clear that we were "created in Christ Jesus for [the purpose of] good works" (Eph. 2:10).

James asks, "What use is it, my brethren, if a man says he has faith, but he has no works? Can that faith save him?" (James 2:14). Many Christians would answer, "Yes," and then spout the unbiblical nonsense of "by faith alone." Thrice James answers, "faith, if it has no works, is dead, being by itself" (James 2:17), "faith without works is useless" (James 2:20c), and "faith without works is dead" (James 2:26b). How many times does he have to say it? The question Christians need to be asking, instead of riding their high horse of arrogant assumption, is: What kind of works is James talking about here?

Some Christians will quote Romans 3:28-30 and underscore the words "man is justified by faith apart from works." They then ignorantly and arrogantly assume they have made their case. But that is not what the passage says! It says, "man is justified by faith apart from works of the Law"! Were Abraham's works "works of the Law"? The Law did not come into effect until about 300 years later! Abraham's works were works of faith—not works of the Law with which he believed would make him right with God. Were Rahab's works "works of the Law"? She was a Gentile woman! The Law meant nothing to her. Many Christians need to stop painting the aspect of works with a wide brush.

NOTE: Every verse the "by faith alone" proponent brings to the table is speaking with regard to "the Law," most of them mentioning "the Law" right there in the verse or passage.

Christian! Swallow your pride, strip yourself of your arrogant assumptions, and pay attention to what the Bible says!

Twice James tells us that Abraham was justified by his works. He also tells us that Rahab was justified by her works. You cannot ignore or escape this fact, nor can you sweep it under the rug. Is the Bible wrong for saying they were justified by their works? Did either of them believe that they would be made right with God by doing what they did? Or do we have a flawed understanding of what the Bible means here by "works"? You cannot pit verses that say "justified by faith" against these and then smugly assume these verses are canceled out and that somehow you have made your case. Especially when the verses you are attempting to quote are dealing with a contrast between faith and works of the Law. Not all works are works of the Law.

The works that Paul is contrasting with faith are the works of the Law—not works of faith (faith in action; living faith)! Observe: "a man is justified by faith apart from works of the Law" (Romans 3:28); "For Christ is the end of the law for righteousness to everyone who believes" (Romans 10:4); "a man is not justified by the works of the Law" (Galatians 2:16); "if righteousness comes through the Law, then Christ died needlessly" (Galatians 2:21); "Does He then, who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith?" (Galatians 3:5); "Therefore the Law has become our tutor to lead us to Christ, that we may be justified by faith" (Galatians 3:24); "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works [of the Law], that no one should boast" (Ephesians 2:8-9); "not having a righteousness of my own derived from the Law, but that which is through faith in Christ" (Philippians 3:9).

Faith never acts alone! The Bible is both clear that (1) works alone will not save you, and (2) faith alone will not save you. James made it abundantly clear that Abraham's "faith was working with his works, and as a result of the works, faith was perfected" (James 2:22). If you want to wax theological, you can even go so far as to say his faith drove his works, but nevertheless the two were working in tandem—that is, together. His works perfected his faith. "Faith without works is dead" (James 2:26b). Do not ever forget that!

An example:

I am hanging mid-air from whatever (cliff, roof, tree), about to fall and hurt myself severely. You are standing below and you tell me, "Let go and I will catch you." I can earnestly and wholeheartedly believe that you will catch me with every fiber of my being, but if I do not let go, all that belief counts for nothing. It is dead faith. By letting go, my works (letting go) perfect my faith (believing that you will indeed catch me). What we truly believe is always verified by what we do, regardless of what our mouths speak.

Look carefully at the above example and note these facts:

1. Faith alone will not save. If I believe that you will indeed catch me, but I do not let go, that faith counts for nothing. It is dead faith.
2. Faith has to be coupled with works. The moment I let go, my letting go demonstrates and perfects my faith. It is living faith. Faith in action.
3. Deeper theologically, you could say that my faith in you catching me drove my works of letting go, which resulted in the perfecting of my faith. So while faith drove the works, nevertheless faith and works worked together.

Throughout the entire Bible, whenever you see instances of faith, it is inseparably linked with faith in action (i.e., works/living faith), as demonstrated by James with regard to Abraham and Rahab. To deny this is to be living in sheer ignorance. If we know from Scripture that there are two kinds of faith, and two kinds of repentance, why would we foolishly assume there is only one kind of works? Is Ephesians 2:10 saying we were created for works of the Law or legalism? Clearly not! So why do we assume that all talk regarding "works" is in regard to works-righteousness and us being right with God based on those merits?

Since every instance of faith in the Bible is inseparably accompanied by faith in action (i.e., works/living faith), it is foolish to assume that when Scripture speaks of "faith" that it merely refers to mental assent. Faith is not merely what we believe in our head and our heart, but also how we act in accordance with that belief. Genuine acceptance of the Gospel is inseparably accompanied by immediate genuine repentance and followed by continuous genuine repentance as one grows in that faith. Faith is never faith alone apart from actions! Ergo, "faith, if it has no works, is dead, being by itself" (James 2:17). When the Bible speaks of Abraham's "faith," it includes not only what he believed in his heart, but also how he acted upon that belief. This is how Paul can say he was justified by faith and how James can say he was justified by his works. The two are not contradictory. The belief in his heart alone was not enough, as James points out. He had to act upon it, the same way we do. The moment he acted, his actions perfected his belief. Belief and actions together constitute "faith." You do not believe me?

Closely examine the woman with the issue of blood (or any other instance of faith in Scripture). She believed in her heart that touching Jesus' garment would heal her (faith) and she reached out in that belief and touched His garment (works/living faith/faith in action). Jesus' words to her? "Your faith has healed you." "Faith," here, encompasses both her belief in her heart that she would be healed and her faith in action by touching the garment. How about Peter walking on water? Faith (believing it was possible) plus works of faith (stepping out on the water). How about the crippled man by the pool? Some stranger comes up to him and tells him to walk. How cruel! Faith (believing it) plus works of faith (standing up). How many passages in Scripture would you care to examine and see this pattern? I can do this all day if you would like. You see this everywhere in Scripture!

Justification is never by faith alone. Abraham did not simply believe God, he acted upon that belief. His action perfected his belief. His action made his belief real. This is how Paul can say he was justified by faith and how James can say he was justified by his works. Faith and works (faith in action) always go hand-in-hand. They are inseparable! It is that simple. It does not matter what aspect of faith you are looking at, it is all the same. Genuine faith of any kind requires some sort of action to go along with it. If you have faith that God is calling you to missions somewhere, you actually have to step out in that faith and go. Otherwise, you can believe it all you want and nothing is ever going to happen. If you have faith that I will catch you if you fall, you need to actually let go so that you can fall and I can catch you. Otherwise, by not letting go you are holding on to a form of self-righteousness. If you have faith in the Gospel of Christ Jesus and Him crucified, there will be repentance present.

The Christian's life is to be one of living faith—faith in action, living out what we say we believe. What we believe will always be seen in and by our actions. Our words may profess one belief while our actions reveal our true belief. What we truly believe is always verified by what we do, regardless of what our mouths speak.

Example #1: Your mouth speaks that you believe that God is in control of all things, yet you constantly worry about everything. You say you believe that God is in control over all things, but your actions prove that is not what you believe.

Example #2: Your mouth speaks that you believe God sees everything you do, hears everything you say, and knows everything you think. Yet, your actions prove that is not what you truly believe. If it were, you would be conscious of the way you act (in public or in private), the way you speak, and what you let your thoughts dwell on.

If our works stem from a desire to be right with God, or a belief that they will make us right with God, then we are guilty of self-righteousness and works-righteousness. If our works stem from faith, then they are examples of living faith and they are the works we were created for. When I speak of "works," I do not speak of the heresy of works that save us or keep us saved, which are the "works of the Law" that Paul was condemning: "If I do this, or if I do this enough, I'll be good with God." I speak of the works of living faith, faith in action. It is these works that are always present with faith, it is these works that perfect faith, and it is these works that we were created for. Not the works of the Law!

I hope this blog entry has set several people straight and opened their eyes to the truth of Scripture, providing they are humble enough to get off their high horse of arrogant assumptions based on religious tradition. As I said before, so say I again:

It does not matter what traditions we hold to, it does not matter what system of theology we follow, it does not matter what denomination we belong to, we must compare all teachings with the Scriptures and hold the Scriptures as the only authority. I agree with most of Reformed theology, the doctrines of grace, and the five solas, but where they do not agree with Scripture, we need to reject tradition and conform our beliefs to the Word of God. Reformed theology, the doctrines of grace, and the five solas are not infallible. Any true student of the Word, a Berean at heart, understands this and will subject these, and all systems of theology, to the scrutiny of the Word of God. How we were raised, what we were taught, and what we believe must conform to Scripture. Otherwise we are blind, ignorant, disobedient, rebellious fools.

Remember, the works James is speaking of are not works that a person can say, "If I do this, I'll be good with God." The works James is speaking of are those that naturally accompany genuine faith. They must accompany faith for that faith to be real and so that faith can be perfected. Otherwise, that faith is empty, meaningless, and dead. It is as simple as that.

Genuine Faith and Repentance

Genuine faith produces fruit. Fake faith does not.

Genuine Repentance consists of:

1. Recognition of sin
2. Sorrow for sin
3. Shame for sin
4. Confession for sin
5. Forsaking of sin
6. Hatred of sin

All 6 must be present for genuine repentance. 

WHAT IS REPENTANCE?

by George Everard

 

"I will set out and go back to my father and say to him: 'Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men.' So he got up and went to his father." Luke 15:18-20

Notice the spirit of deep self-abasement in the resolution which the prodigal made.

True repentance is intensely personal. The prodigal felt it was his own sin. "I have sinned!" He can scarcely see any sin but his own. He sees his own sin in the very worst colors. Study the fifty-first Psalm. See how David again and again speaks. It is my transgression, my iniquity, my sin ever before me.

True repentance beholds the wrong done to God by sin. The prodigal felt that his sin was primarily against God. It was a breach of His holy law. It was opposition to His holiness. It was sin against His goodness, and against redeeming love. So David cries in his bitter sorrow, forgetting for the moment the wrong he had done to Uriah--in the far greater wrong which his sin had done to God: "Against You, You only have I sinned, and done this evil in Your sight!"

True repentance makes no excuses. The prodigal seeks for no palliation, no covering, no cloak. He says nothing of the circumstances which led him to do evil, or of companions who had drawn him aside. He does not attempt to shift the burden from his own shoulders to that of others. He makes no self-justifying pleas--he has too much sorrow, too much true brokenness of spirit, to desire or attempt it. One thing, and one thing only, he sees--his own terrible fall, and his own exceeding guilt.

True repentance takes the very lowest place. Once to be a son was not enough for him--but now he will be content even to be a slave or a hired servant! He feels utterly unworthy. As Jacob felt: "I am not worthy of all the mercies You have showed me." As the centurion felt when he sent to Jesus: "I am not worthy that You should come under my roof." So did the young prodigal esteem himself: "I am no longer worthy to be called your son."

Be sure that God delights in the humble and contrite soul.
Lift yourself up in pride and self-satisfaction--and God will assuredly cast you down.
Cast yourself down in humble confession of your sin--and God will assuredly lift you up.
"God resists the proud--but gives grace unto the humble."

But we see here the purpose of the heart accomplished. The young man not only made the resolution, but he kept it, "So he got up and went to his father." He turned his back forever on that far country and his old companions--and turned his face homeward. Doubtless it was with many a tear, with many a bitter feeling of regret for all that had passed--since in so different a spirit he had trodden that path before. Yet onward he trudges with weary heart and weary footstep, in the hope that a place may still be found for him in his father's house.

Do you ask, What is repentance? I can scarcely better describe it than from the path of this wanderer. It is turning the back . . .
   on sin,
   on the ways of the world,
   on the lusts of the flesh,
   on the service of the devil.

And it is turning the face God-ward, Heaven-ward, confessing all that is past, looking upward for grace to live holier, with one single desire--to abide in the fear and love of God.

Moral Issues Confronting Christians: Homosexuality

by Unknown

INTRODUCTION

1.  Homosexuality as an acceptable, alternative lifestyle has become more prevalent...
1. Equal rights are being granted to practice and promote the lifestyle
2. There are now gay churches, even gay priests and ministers in mainstream denominations
3. Cities and vacation resorts often cater to open display of homosexual behavior
2. It is certainly a moral issue that confronts many Christians today...
1. Some question whether it is wrong
2. Others react in ways unbecoming a Christian

(As with any moral issue, we must look to the Word of God. And so we start by asking...)

1. What Does the Bible Say?
1. In the Patriarchal Age...
1. Homosexuality led to the fall of Sodom and Gomorrah
1. The people were guilty of a "grace sin" — Gen 18:20
2. The men of the city, young and old, were involved — Gen 19:4-5
3. They are later described as "given themselves over to sexual immorality and gone after strange flesh" — Jude 7
2. Does not Ezekiel say their sin was lack of hospitality?
1. So say some, based on Eze 16:49
2. Sodom in Ezekiel 16 is Ammon and Moab, the offshoots from Sodom — JFB
3. Sodom in Genesis had ceased to exist nearly 1500 years before!
-- Homosexual conduct was a grave sin in the days of the patriarchs
2. In the Mosaic Age...
1. The Law of Moses made it a capital crime
1. It was an abomination, together with bestiality — Lev 18:22-23
2. It was a reason the other nations were driven out — Lev 18:24-25
3. The Israelites were warned the same could happen to them — Lev 18:26-30
4. It was a sin punishable by death — Lev 20:13
2. Remember, Jesus lived under the Law of Moses
1. It did not end until His death on the cross — Col 2:14
2. While in force, Jesus taught strict observance of the Law — Mt 5:17-19
3. Thus Jesus approved of what the Law taught about homosexuality
-- Homosexual conduct was a capital crime under the Law of Moses
3. In the Christian Age...
1. As written to the Christians in Rome — Ro 1:24-27
1. Lesbianism and homosexuality both described as "vile passions"
2. The former is "against nature," the later is "shameful"
3. Men receiving in themselves the penalty of their error (e.g., AIDS?)
2. As written to the church in Corinth — 1Co 6:9-10
1. Included in a list of sins preventing one from inheriting the kingdom of God
2. Paul uses two terms that describe homosexual conduct
1. malakos — the passive male partner in homosexual intercourse — Louw & Nida
2. arsenokoites — a male partner, possibly the active one — ibid.
3. As written to the evangelist Timothy — 1Ti 1:9-11
1. Paul again uses the term arsenokoites (men who practice homosexuality, ESV)
2. In a list of sins that are "contrary to sound doctrine, according to the glorious gospel"
-- Homosexual conduct is contrary to the sound doctrine of the gospel of Christ

[The Bible is clear: throughout every dispensation, homosexual conduct like other forms of sexual immorality is clearly condemned. Yet many believe that God made them homosexual. Is that true...?]

2. What Causes Homosexuality?
1. Nature or Nurture...
1. Is homosexuality the result of one's genetics (nature)?
1. Many say "God made me this way"
1. There has been no definitive study proving homosexuality is genetic
2. News stories often fail to mention the bias of those conducting the studies
2. If God gave a person reproductive organs...
1. He made them physically for heterosexual relationships
2. Homosexual tendencies thus imply psychological issues, not physical ones
2. A study of identical twins proves that genetics alone do not account for gender preference
1. Dr. Michael Bailey of Northwestern University examined 110 pairs of identical twins who had been separated at birth and raised in different environments
2. He found that if one twin was gay there was a 52% chance the other was also
3. Note well: identical twins are genetically alike
1. If homosexuality was genetic, they would have the same gender preference
2. That 48% were not gay confirms genetics alone does not cause homosexuality
-- Nature alone does not explain homosexuality
2. Simple or Complex...
1. If homosexuality is not solely nature, is it solely nurture?
1. Many assume it is solely environmental (nurture)
2. Or that it is a simple choice of one's behavior
2. The evidence suggests a complex combination of factors
1. Some genetic factors, for example:
1. A melancholy temperament is often a common factor
2. In which one may be more predisposed to homosexuality
3. Just as other temperaments make some more prone to anger or alcoholism
2. Some environmental factors, for example:
1. Lack of healthy parental relationships (absent father, smother mother)
2. Early exposure to improper sexual activity, especially when one is insecure about their sexual identity
3. The genetic and environmental factors can often be quite diverse
1. Leading to various expressions of homosexuality (active, passive)
2. Nor do they always lead to homosexual tendency or behavior
-- Nurture alone may not explain homosexuality

[Sinful behavior is not always a simple choice, especially once one becomes enslaved to sin (cf. Jn 8:34). We who understand sin's power should certainly be sympathetic toward others. So let us ask...]

3. What Is A Christian Response?
1. To Share the Truth of the Gospel...
1. We must hold fast to the truth that is in Jesus — Ep 4:20-24
2. We must teach sound doctrine, according to the glorious gospel — 1Ti 1:8-11
-- It may be politically incorrect, but we cannot compromise truth
2. To Display the Love of the Gospel...
1. We have the duty to speak the truth in love — Ep 4:15
2. Which affects how we approach those enslaved in sin — 2Ti 2:24-26
-- We must hate the sin, but we must also love the sinner
3. To Offer the Hope of the Gospel...
1. Cleansing, sanctification and justification to all — 1Co 6:9-11
2. The fruit of the Spirit to deal with the works of the flesh — Ga 5:16-25
-- No matter the form of sexual immorality, the gospel provides deliverance!

CONCLUSION

1.  Homosexuality is a volatile issue today...
1. It is a politically charged issue
2. Opposition to it is often depicted as being hateful, homophobic, narrow minded
2. The challenge confronting Christians today is how to respond...
1. Too many are indeed hateful and homophobic
2. That is wrong, and increases the likelihood of persecution

We must be faithful to the Scriptures, but we must also be faithful to the example of Jesus and His apostles, who reached out to all sinners with the display of love, the promise of forgiveness, and the hope of transformation...