After feeding the five thousand with the five barely loaves and two fish John writes: (John 6:14-15) Therefore when the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone. This miracle – along with all the others – clearly demonstrated that Jesus was the Messiah, the Prophet that Moses had spoken of in Deut. 18. Who else could He be? But it is not enough to be convinced that Jesus is “truly the Prophet” spoken of in the book of Moses. For concerning this prophet God said: (Deut 18:18-19) … I will put My words in his mouth, and he shall speak to them all that I command him. It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him. This Prophet would speak the word of God and God expected that word to be listened to – obeyed. Peter confirms this Acts 3 when he said to the Jews: (vss. 22-23) Moses said, “THE LORD GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN; TO HIM YOU SHALL GIVE HEED to everything He says to you. And it will be that every soul that does not heed that prophet shall be utterly destroyed from among the people.” It has never been enough to only believe that Jesus is the Prophet like Moses, the King spoken of in prophecy (cf., John 2:23-25; 12:42). The believer must be prepared to accept whatever teaching He might present; even if it contradicts his preconceived notions or long held beliefs.
In the days of His earthly sojourn many were compelled to believe on Him because of the miracles He worked. But most of these unprepared to listen to his teaching – to abide in whatever He would say. This is aptly illustrated in John 8. In vs. 32 we learn that as spoke “many came to believe in Him.” It was in response to this faith that Jesus said the following: (vs. 32) “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free.”“If you continue in My word", said the Lord, “then you are truly disciples of Mine.” Jesus did not speak these words to unbelievers but to men who had come “to believe in Him.” Their faith, though absolutely required, could not set them free by itself; while standing alone their faith was useless (cf., Jas 2:20). So Jesus tells them that along with faith they must “continue in [His] word.” Those believers who do this “are truly His disciples” and they will know the truth,” and made free by it. But notice how unprepared these believers were to accept this saying: (John 8:33) “They answered Him, ‘We are Abraham's descendants and have never yet been enslaved to anyone; how is it that You say, “You will become free”’?” Instead of receiving His word with submissiveness, they challenged the truthfulness of His words.
To be a true disciple the believer must persevere in Jesus' word no matter how much it contradicts his cherished beliefs; even the apostles needed to learn this. Peter, for example, after making his wonderful confession that Jesus is the Christ, the Son of God, was offended when the Lord said that He (Matt 16:21) “must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day.” This doesn’t make any sense to the apostle – how could this happen to Jesus, the Messiah and Son of God – and so he takes the Lord aside and rebukes “saying, ‘God forbid it, Lord! This shall never happen to You.’” With regard to the purposes of God with regard His Messiah, Peter thought that his conception of that purpose was clearer than the Lord Jesus. The Lord’s response to this was scathing: (vs. 23) "Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's." Here is wisdom dear brethren and friends: Believers must learn once and for all that no man may confess that Jesus is the Messiah, the Prophet like Moses “and still permit himself the luxury of disagreeing with whatever in His message does not suit his taste, views and hopes. This very disagreement with the Lord of all the earth and heaven is nothing less than minding the things of men at the expense of the will, purposes, plans and methods of God.” (Harold Fowler, The Gospel of Matthew, vol. 3, p. 541) Peter needed to learn this and so do we! In Mark Jesus goes on to the teach about the cost of discipleship and concludes the teaching with these words: (Mark 8:38) “For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels.”
No man can be saved in his unbelief. But contrary to our Calvinist friends no man will ever be saved by his faith alone.
5/08/2006
Sound Doctrine
Last week I received an email from an individual who watches one of our weekly programs on PACT. In the email he expressed his frustration of not being able to find a church in the greater Duluth area that teaches correct doctrine; he also made some comments about the new birth. But for the moment, here are my remarks about “correct doctrine.”
You said that you are “having trouble finding a church that teaches correct doctrine. Not legalism but doctrine.” I understand what you are saying. Sadly, many are persuaded that it is legalistic to insist upon pure doctrine. Yet, when one examines the scriptures it is clear that in the first century churches loyal to God were also loyal to “the apostles’ doctrine (teaching)” (Acts 2:42). It is their doctrine/teaching that we must be interested in; one cannot be loyal to Christ without being loyal to them – to their teaching. Jesus taught this in John 15:20 when He told the apostles: (John 15:20) "Remember the word that I said to you, 'A slave is not greater than his master.' If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also.” In his first epistle John declared that our fellowship with God is determined by whether or not we remain in fellowship with him and his inspired companions. Having warned his readers about false prophets and encouraged them to test the spirits to see whether or not they are from God, John gives three tests; all of which are essential.
1. Who does the spirit confess? - (1 John 4:2-3) By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus is not from God….
2. Are they of the world – do they act on its principles, do they live for it? - (1 John 4:5) They are from the world; therefore they speak as from the world, and the world listens to them.
3. Do they listen to the apostles? - (1 John 4:6) We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error.
This last test, especially, makes it clear that one knows God – has an intimate relationship with Him – only as he listen to the apostles. We must remain in the apostles’ doctrine. Apart from this, how cannot be in fellowship with Jesus and the Father (cf., 1 John 1:1-4).
You said that you are “having trouble finding a church that teaches correct doctrine. Not legalism but doctrine.” I understand what you are saying. Sadly, many are persuaded that it is legalistic to insist upon pure doctrine. Yet, when one examines the scriptures it is clear that in the first century churches loyal to God were also loyal to “the apostles’ doctrine (teaching)” (Acts 2:42). It is their doctrine/teaching that we must be interested in; one cannot be loyal to Christ without being loyal to them – to their teaching. Jesus taught this in John 15:20 when He told the apostles: (John 15:20) "Remember the word that I said to you, 'A slave is not greater than his master.' If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also.” In his first epistle John declared that our fellowship with God is determined by whether or not we remain in fellowship with him and his inspired companions. Having warned his readers about false prophets and encouraged them to test the spirits to see whether or not they are from God, John gives three tests; all of which are essential.
1. Who does the spirit confess? - (1 John 4:2-3) By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus is not from God….
2. Are they of the world – do they act on its principles, do they live for it? - (1 John 4:5) They are from the world; therefore they speak as from the world, and the world listens to them.
3. Do they listen to the apostles? - (1 John 4:6) We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error.
This last test, especially, makes it clear that one knows God – has an intimate relationship with Him – only as he listen to the apostles. We must remain in the apostles’ doctrine. Apart from this, how cannot be in fellowship with Jesus and the Father (cf., 1 John 1:1-4).
5/05/2006
The Father's Testimony With Regard To Jesus - The Miracles
“A large crowd was following Him, because they saw the signs which He was performing …” (John 6:2) These “signs” were “the works” which the Lord had spoken of in the last chapter – the works that testified about Him, “that they Father” had sent Him (5:36). Nicodemus and his associates understood the significance of these works. For when he came to Jesus he said: (3:2) “… ‘Rabbi, we know that you have come from God sent as a teacher; for no one can do these signs that You do unless God is with him.”
The man who was born blind but was given sight by the Lord also understood the significance of His works. In response to the Jews who said, even in the face of great miracles, that they did not know where Jesus was from, this man said: (9:30-34) “Well, here is an amazing thing, that you do not know where He is from, and yet He opened my eyes. We know that God does not hear sinners; but if anyone is God-fearing and does His will, He hears him. Since the beginning of time it has never been heard that anyone opened the eyes of a person born blind. If this man were not from God, He could do nothing.”
In John 10 the Jews asked the Lord: “How long will You keep us in suspense? If You are the Christ, tell us plainly.” In His response Jesus said: “I told you, and you do not believe the works that I do in My Father’s name, these testify of Me” (vss. 24-25). Further on in the chapter he said: “If I do not do the works of My Father, do not believe Me; but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father” (vss. 37-38). The works – the miracles – that Jesus performed were the Father’s testimony that Jesus was truly the Messiah. As Peter told the Jews on Pentecost: (Act 2:22) “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know.” God worked these miracles through Jesus to demonstrate that He was truly sent by Him; through the miracles God exhibited to the people that Jesus was indeed the Messiah.
To be sure, many who heard His message and saw His miracles were unwilling to believe that Jesus was the Messiah, the Son of God. Does this mean, then, that God’s testimony is somehow deficient; that men are left with an excuse to remain in unbelief? Hardly! While preparing His apostles for the persecution that they would eventually face, Jesus said: (John 15:21-24) "But all these things they will do to you for My name's sake, because they do not know the One who sent Me. If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin. He who hates Me hates My Father also. If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well." They would have an excuse for their unbelief if Jesus had not spoken to them and if He not “done among them the works which no one else did;” But as it is, Jesus did these things and so “they have no excuse for their sin!” They have no excuse for their unbelief and neither do we, when faced with the evidence. No, we have not seen these miracles with our eyes and neither have we heard the actual voice of the Lord, but His words and works have been recorded; and through what has been written can possess the faith that gives one the power – the right – to become a child of God (cf., John 1:12). For it is written: (John 20:30-31) “… many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.”
Kieran Murphy
First Principles
The man who was born blind but was given sight by the Lord also understood the significance of His works. In response to the Jews who said, even in the face of great miracles, that they did not know where Jesus was from, this man said: (9:30-34) “Well, here is an amazing thing, that you do not know where He is from, and yet He opened my eyes. We know that God does not hear sinners; but if anyone is God-fearing and does His will, He hears him. Since the beginning of time it has never been heard that anyone opened the eyes of a person born blind. If this man were not from God, He could do nothing.”
In John 10 the Jews asked the Lord: “How long will You keep us in suspense? If You are the Christ, tell us plainly.” In His response Jesus said: “I told you, and you do not believe the works that I do in My Father’s name, these testify of Me” (vss. 24-25). Further on in the chapter he said: “If I do not do the works of My Father, do not believe Me; but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father” (vss. 37-38). The works – the miracles – that Jesus performed were the Father’s testimony that Jesus was truly the Messiah. As Peter told the Jews on Pentecost: (Act 2:22) “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know.” God worked these miracles through Jesus to demonstrate that He was truly sent by Him; through the miracles God exhibited to the people that Jesus was indeed the Messiah.
To be sure, many who heard His message and saw His miracles were unwilling to believe that Jesus was the Messiah, the Son of God. Does this mean, then, that God’s testimony is somehow deficient; that men are left with an excuse to remain in unbelief? Hardly! While preparing His apostles for the persecution that they would eventually face, Jesus said: (John 15:21-24) "But all these things they will do to you for My name's sake, because they do not know the One who sent Me. If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin. He who hates Me hates My Father also. If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well." They would have an excuse for their unbelief if Jesus had not spoken to them and if He not “done among them the works which no one else did;” But as it is, Jesus did these things and so “they have no excuse for their sin!” They have no excuse for their unbelief and neither do we, when faced with the evidence. No, we have not seen these miracles with our eyes and neither have we heard the actual voice of the Lord, but His words and works have been recorded; and through what has been written can possess the faith that gives one the power – the right – to become a child of God (cf., John 1:12). For it is written: (John 20:30-31) “… many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.”
Kieran Murphy
First Principles
5/04/2006
What Does It Take To Be A REAL Christian?
In preparation for some evangelistic work that the congregation is planning for the summer, I have dusted off an article that I wrote while working with the church in Tyngsboro, MA. Here it is.
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Many in our society consider themselves Christians often for very different reasons. If you were to conduct a mini-opinion poll among 10 neighbors asking: “What does it take to be a REAL Christian?” you might get 10 different answers.
What is the biblical definition of a Christian? According to Acts 11:26 a Christian is a disciple of Christ. For “the disciples were first called Christians in Antioch.” In the New Testament, no other group of people is ever referred to as Christians. But what exactly is a “disciple” and at what point does one become a disciple of Christ?
A “disciple” is a learner, a student. In ancient times a person would attach himself to some teacher, following him around the country, learning all that he could from him. But in addition to the learning process, “there was the necessity of the disciple adopting the philosophy, practices and way of life of his teacher.” (The Zondervan Pictorial Encyclopedia of the Bible, D-G, p. 130) Thus, a “disciple” of Karl Marx would not only know what Marx taught, but would strive to live in accordance with his teachings. Likewise, a “disciple” of Jesus not only knows the teaching of Jesus, but also abides in those teachings. This is exactly how the Lord describes his disciples in the gospel of John: (8:31-32) “Then Jesus said to those Jews who believed Him, `If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall made you free.”
Disciples of Christ are devoted to learning the teachings of Jesus. Hence they read and study the New and reliable record of His life and teachings. But disciples do more than learn facts; they also strive live in harmony with His teachings. In word and in deed they seek to live by what He says. (Colossians 3:17) Such determination often requires great sacrifices. It might even result in family problems. But Jesus has said that unless one is willing to make such a sacrifice he cannot be one of His disciples: (Matthew 10:34-39) “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’; and ‘a man's enemies will be those of his own household.’ He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it.”
But at what point in time does one actually become a disciple of Jesus - a Christian? Jesus had something to say about this in Matthew 28:18-20:
“All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.”
The main burden of the Lord's commission was to “make disciples of all the nations.” But Jesus attaches two clauses that modify “make disciples,” explaining how disciples are made – “baptizing them” and “teaching them.” Hence, two things are involved in the process of making Christians: baptism (immersion) “into the name of the Father and of the Son and of the Holy Spirit” and “teaching them to observe all things” that Jesus had commanded.
As was stated in the beginning, if one were to conduct a poll among 10 friends asking: “What does it take to be a REAL Christian?” he might get 10 different answers. But as we have seen there is only one right answer to the question. A Christian is a disciple of Christ – a believer who has been baptized (immersed) into the name of Jesus and is committed to obey everything that He has commanded.
In conclusion, I would like to ask: “Are you a REAL Christian?”
Kieran Murphy
First Principles
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Many in our society consider themselves Christians often for very different reasons. If you were to conduct a mini-opinion poll among 10 neighbors asking: “What does it take to be a REAL Christian?” you might get 10 different answers.
What is the biblical definition of a Christian? According to Acts 11:26 a Christian is a disciple of Christ. For “the disciples were first called Christians in Antioch.” In the New Testament, no other group of people is ever referred to as Christians. But what exactly is a “disciple” and at what point does one become a disciple of Christ?
A “disciple” is a learner, a student. In ancient times a person would attach himself to some teacher, following him around the country, learning all that he could from him. But in addition to the learning process, “there was the necessity of the disciple adopting the philosophy, practices and way of life of his teacher.” (The Zondervan Pictorial Encyclopedia of the Bible, D-G, p. 130) Thus, a “disciple” of Karl Marx would not only know what Marx taught, but would strive to live in accordance with his teachings. Likewise, a “disciple” of Jesus not only knows the teaching of Jesus, but also abides in those teachings. This is exactly how the Lord describes his disciples in the gospel of John: (8:31-32) “Then Jesus said to those Jews who believed Him, `If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall made you free.”
Disciples of Christ are devoted to learning the teachings of Jesus. Hence they read and study the New and reliable record of His life and teachings. But disciples do more than learn facts; they also strive live in harmony with His teachings. In word and in deed they seek to live by what He says. (Colossians 3:17) Such determination often requires great sacrifices. It might even result in family problems. But Jesus has said that unless one is willing to make such a sacrifice he cannot be one of His disciples: (Matthew 10:34-39) “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’; and ‘a man's enemies will be those of his own household.’ He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it.”
But at what point in time does one actually become a disciple of Jesus - a Christian? Jesus had something to say about this in Matthew 28:18-20:
“All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.”
The main burden of the Lord's commission was to “make disciples of all the nations.” But Jesus attaches two clauses that modify “make disciples,” explaining how disciples are made – “baptizing them” and “teaching them.” Hence, two things are involved in the process of making Christians: baptism (immersion) “into the name of the Father and of the Son and of the Holy Spirit” and “teaching them to observe all things” that Jesus had commanded.
As was stated in the beginning, if one were to conduct a poll among 10 friends asking: “What does it take to be a REAL Christian?” he might get 10 different answers. But as we have seen there is only one right answer to the question. A Christian is a disciple of Christ – a believer who has been baptized (immersed) into the name of Jesus and is committed to obey everything that He has commanded.
In conclusion, I would like to ask: “Are you a REAL Christian?”
Kieran Murphy
First Principles
5/02/2006
A word study: immorality, impurity and sensuality. - 4/11/06
Immorality is a poor translation of the Greek word PORNEIA. Granted immorality may be PORNEIA, but in today’s English immorality may also be killing baby seals and driving an SUV. The better word to translate PORNEIA is fornication, for it leaves us in no doubt as to the kind of immorality that keeps one out of the kingdom of God – sexual intercourse with one whom you are not lawfully married to (cf., Arndt and Gingrich, 699-700; Thayer, 531-532).
The Greek word AKATHARSIA translated impurity (uncleanness, NKJV) was used in several different ways by the Greeks and in the sacred writings: 1) of physical and material dirt, 2) of physical, ritual and ceremonial impurity. When a person became unclean either in the physical, ritual or ceremonial sense, he could not approach God. He could not enter the temple, or share in its worship and 3) of moral impurity which is inconsistent with personal purity. The Lutheran commentator RCH Lenski says that in Galatians 5 AKATHARSIA is: “… broader [than fornication, KM] and includes not only the other sexual aberrations but all that leads to them – the whole mass of this filth.” (Galatians, Ephesians, Philippians, 285) The Presbyterian commentator William Hendriksen says AKATHARSIA is a comprehensive word that “includes not only uncleanness in deeds, but also in words, thoughts, and desires of the heart.” (Galatians, 219) In his Greek-English Lexicon Thayer says AKATHARSIA is: “… unbridled lust, excess, licentiousness, lasciviousness, wantonness, outrageousness, shamelessness …; wanton (acts or) manners, as filthy words, indecent bodily movements, unchaste handling of males and females, etc.” According to this, mutual masturbation (including oral sex) as well as certain kinds of dancing would fall under the category of AKATHARSIA; and so would filthy words and filthy thoughts.
Finally there is the third word - ASELGEIA - translated sensuality (NASB), lasciviousness (AV) and lewdness (NKJB) and debauchery (NIV). ASELGEIA is a love of sin so reckless and audacious that a man has ceased to care what God or man thinks of his actions. John MacArthur adds: (ASELGEIA) "refers to the person who is ... not shocked by his own sin--he has no sense of decency or shame." In his commentary Lenski says ASELGEIA is to have all restraint removed “…plunging onward like a runaway horse; it is here associated with sex. As uncleanness (AKATHARSIA, KM ) spreads in all directions, so this third rushes on through to the limit and lets no consideration halt its course.”
When used in connection with drink (cf., Rom 13:13, Gal 5:19-21, and 1 Pet 4:3) ASELGEIA refers to a person whose self-indulgence and lack of restraint gives way to ribald drunkenness. When used in connection with greed (PLEONEXIA) it is a greed which is out of control (cf., Mark 7:22, 2 Pet 2:2-3; Eph 4:19). When used in the context of sexual sins (as in our text in Gal 5:19, but see also 2 Pet 2:18; 2 Cor 12:21), the person given over to ASELGEIA - sensuality, lasciviousness - has "no more shame than an animal in gratifying his or her sexual desire." (John MacArthur)
I hope this brief study has been enlightening. I wish I would have had this information in my youth!
Kieran Murphy
Category: Godly Ethics
The Greek word AKATHARSIA translated impurity (uncleanness, NKJV) was used in several different ways by the Greeks and in the sacred writings: 1) of physical and material dirt, 2) of physical, ritual and ceremonial impurity. When a person became unclean either in the physical, ritual or ceremonial sense, he could not approach God. He could not enter the temple, or share in its worship and 3) of moral impurity which is inconsistent with personal purity. The Lutheran commentator RCH Lenski says that in Galatians 5 AKATHARSIA is: “… broader [than fornication, KM] and includes not only the other sexual aberrations but all that leads to them – the whole mass of this filth.” (Galatians, Ephesians, Philippians, 285) The Presbyterian commentator William Hendriksen says AKATHARSIA is a comprehensive word that “includes not only uncleanness in deeds, but also in words, thoughts, and desires of the heart.” (Galatians, 219) In his Greek-English Lexicon Thayer says AKATHARSIA is: “… unbridled lust, excess, licentiousness, lasciviousness, wantonness, outrageousness, shamelessness …; wanton (acts or) manners, as filthy words, indecent bodily movements, unchaste handling of males and females, etc.” According to this, mutual masturbation (including oral sex) as well as certain kinds of dancing would fall under the category of AKATHARSIA; and so would filthy words and filthy thoughts.
Finally there is the third word - ASELGEIA - translated sensuality (NASB), lasciviousness (AV) and lewdness (NKJB) and debauchery (NIV). ASELGEIA is a love of sin so reckless and audacious that a man has ceased to care what God or man thinks of his actions. John MacArthur adds: (ASELGEIA) "refers to the person who is ... not shocked by his own sin--he has no sense of decency or shame." In his commentary Lenski says ASELGEIA is to have all restraint removed “…plunging onward like a runaway horse; it is here associated with sex. As uncleanness (AKATHARSIA, KM ) spreads in all directions, so this third rushes on through to the limit and lets no consideration halt its course.”
When used in connection with drink (cf., Rom 13:13, Gal 5:19-21, and 1 Pet 4:3) ASELGEIA refers to a person whose self-indulgence and lack of restraint gives way to ribald drunkenness. When used in connection with greed (PLEONEXIA) it is a greed which is out of control (cf., Mark 7:22, 2 Pet 2:2-3; Eph 4:19). When used in the context of sexual sins (as in our text in Gal 5:19, but see also 2 Pet 2:18; 2 Cor 12:21), the person given over to ASELGEIA - sensuality, lasciviousness - has "no more shame than an animal in gratifying his or her sexual desire." (John MacArthur)
I hope this brief study has been enlightening. I wish I would have had this information in my youth!
Kieran Murphy
Category: Godly Ethics
The works of the flesh are evident ... - 4/7/06
As I sit in Bixby's preparing for my gospel meeting in Pine City, MN (April 16-21) I have been reminded once again of the terrible consequences that will befall the children of God when they continue to have "the mind set on the flesh." Paul wrote: (Rom 8:6-8) "… mind set on the flesh is death … because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so; and those who are in the flesh cannot please God." The mind set on the flesh is a mind that is determined to indulge the flesh – to keep it happy by giving it what it wants. Such a mind cannot please God and is certain death! We must overcome our flesh!
Some have suggested that it can be overcome isolating one’s self from the world (living in a monastery), by taking vows of poverty, vows of celibacy, by flagellation, by fasting for long periods of time. While Paul admits (in Col 2) that these solutions have "… the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body… " he goes on, to say that such things “are of no value against fleshly indulgence.” As much as they try, the flesh cannot be subdued in this fashion! How then, can it be controlled? With man it is impossible, but with God all things are possible; and God has not only made it possible for us to control the flesh, but He has shown us the way: (Gal 5:16) "… walk by the Spirit, and you will not carry out the desire of the flesh." And in the verse that follows he explains why? (Gal 5:17) "For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please."
The flesh and the Spirit are opposites in every way imaginable. One who is controlled by the Spirit will never do those things that he would do if he were controlled by the flesh. Instead of gratifying the flesh – pandering to it – he is “putting to death the deeds of the body” (Rom 8:13) – which means that he does not allow the body to have its own way - to satisfy its lusts. In Romans Paul calls it “putting to death the deeds of the body” but in Galatians 5:24 he calls it crucifying “the flesh with its passions and desires.”
Christians, we must be "putting to death the deeds of the body!" But are we? If we are bearing the fruit of the flesh we most certainly are not; and, according to Gal 5:19 the fruit of the flesh is “evident”: (Gal 5:19-21) "immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you just as I have forewarned you that those who practice such things shall not inherit the kingdom of God."
The works “of the flesh are evident.” The life controlled by the flesh will bear distinctive fruit that makes it obvious the flesh is in control. Likewise, the life controlled by the Spirit makes this manifest by its distinctive fruit. So that there will be no misunderstanding let me repeat: The fruit that is borne in your life makes it obvious who is in control – the flesh or the Spirit. Those who live by the flesh do things that those who live by the Spirit just would not do.
The list that Paul gives falls into four groups: Sexual immorality - fornication, uncleanness, lasciviousness. False worship - idolatry, sorcery. Infraction of the law of love - enmities, strife, jealousy, outbursts of anger (wraths)... Sins of intemperance (overindulgence) - drunkenness, reveling.
It ought to be obvious that this long list falls short of the infinite varieties of sin – of “deeds of the flesh.” However, Paul takes no chances. He concludes by saying that there are other things “just like these” which could also be added to his list. It would not be time wasted for read Galatians 5 often and re-evaluate our lives. Are men and women of the "of the flesh" or are we "of the Spirit." The fruit that we bear will make this evident. Be honest!
Kieran Murphy
Category: Godly Ethics
Some have suggested that it can be overcome isolating one’s self from the world (living in a monastery), by taking vows of poverty, vows of celibacy, by flagellation, by fasting for long periods of time. While Paul admits (in Col 2) that these solutions have "… the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body… " he goes on, to say that such things “are of no value against fleshly indulgence.” As much as they try, the flesh cannot be subdued in this fashion! How then, can it be controlled? With man it is impossible, but with God all things are possible; and God has not only made it possible for us to control the flesh, but He has shown us the way: (Gal 5:16) "… walk by the Spirit, and you will not carry out the desire of the flesh." And in the verse that follows he explains why? (Gal 5:17) "For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please."
The flesh and the Spirit are opposites in every way imaginable. One who is controlled by the Spirit will never do those things that he would do if he were controlled by the flesh. Instead of gratifying the flesh – pandering to it – he is “putting to death the deeds of the body” (Rom 8:13) – which means that he does not allow the body to have its own way - to satisfy its lusts. In Romans Paul calls it “putting to death the deeds of the body” but in Galatians 5:24 he calls it crucifying “the flesh with its passions and desires.”
Christians, we must be "putting to death the deeds of the body!" But are we? If we are bearing the fruit of the flesh we most certainly are not; and, according to Gal 5:19 the fruit of the flesh is “evident”: (Gal 5:19-21) "immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you just as I have forewarned you that those who practice such things shall not inherit the kingdom of God."
The works “of the flesh are evident.” The life controlled by the flesh will bear distinctive fruit that makes it obvious the flesh is in control. Likewise, the life controlled by the Spirit makes this manifest by its distinctive fruit. So that there will be no misunderstanding let me repeat: The fruit that is borne in your life makes it obvious who is in control – the flesh or the Spirit. Those who live by the flesh do things that those who live by the Spirit just would not do.
The list that Paul gives falls into four groups: Sexual immorality - fornication, uncleanness, lasciviousness. False worship - idolatry, sorcery. Infraction of the law of love - enmities, strife, jealousy, outbursts of anger (wraths)... Sins of intemperance (overindulgence) - drunkenness, reveling.
It ought to be obvious that this long list falls short of the infinite varieties of sin – of “deeds of the flesh.” However, Paul takes no chances. He concludes by saying that there are other things “just like these” which could also be added to his list. It would not be time wasted for read Galatians 5 often and re-evaluate our lives. Are men and women of the "of the flesh" or are we "of the Spirit." The fruit that we bear will make this evident. Be honest!
Kieran Murphy
Category: Godly Ethics
The Peril of Pornography - 4/6/06
Job said: I have made a covenant with my eyes; how then could I gaze at a virgin? (Job 31:1) At some point in his life this man of God determined not to participate in sexual immorality by keeping his heart pure. He had made vow – a solemn vow - with his eyes not to allow them to be the conduit to his mind of impure images that lead to unholy desires. (Albert Barnes, Notes on the Bible) It was not enough for him to be chaste in his deeds, but he wanted to keep his mind pure too. We would do well to walk in his steps in this matter!
In the Proverbs 6 the young man being warned about the adulteress: “do not desire her beauty in your heart.” With his eyes he in captivated by her beauty and “with her eyelids” she captures him. (vs. 6). According to Keil and Delitzsch “with her eyelids” refers to “the her coquettish ogling and amorous winking.” Coquettish (co quettish) is an adjective derived from coquette - a woman who endeavors without sincere affection to gain the attention and admiration of men. This seductive look, in the words of the wise man, reduces a man “to a loaf of bread.” In other words, the man who associates with the adulteress “wastes his wealth” (Prov 29:3b) – impoverishes the man. And can it be any other way? Does the man who associates with the whore, the harlot, the fornicator, and the adulteress believe that he can do this without harm to himself? (Prov 6:27-28) “Can a man take fire in his bosom And his clothes not be burned? Or can a man walk on hot coals And his feet not be scorched?”
But returning to the eye that fixes it’s gaze upon the woman (or man) to inspect her or him with a view of imagining what it would be like to have sex with them, listen to the fearful and solemn declaration of the Savior: (Matt 5:27-30) You have heard that it was said, “YOU SHALL NOT COMMIT ADULTERY”; but I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart. If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. If your right hand makes you stumble, cut it off and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell.
To gaze upon another for the purpose of becoming sexually aroused is no innocent matter. No one can ever be too careful on this subject; no person can ever make too solemn a covenant with his eyes and with his whole soul to be chaste.
Kieran Murphy
Category: Godly Ethics
In the Proverbs 6 the young man being warned about the adulteress: “do not desire her beauty in your heart.” With his eyes he in captivated by her beauty and “with her eyelids” she captures him. (vs. 6). According to Keil and Delitzsch “with her eyelids” refers to “the her coquettish ogling and amorous winking.” Coquettish (co quettish) is an adjective derived from coquette - a woman who endeavors without sincere affection to gain the attention and admiration of men. This seductive look, in the words of the wise man, reduces a man “to a loaf of bread.” In other words, the man who associates with the adulteress “wastes his wealth” (Prov 29:3b) – impoverishes the man. And can it be any other way? Does the man who associates with the whore, the harlot, the fornicator, and the adulteress believe that he can do this without harm to himself? (Prov 6:27-28) “Can a man take fire in his bosom And his clothes not be burned? Or can a man walk on hot coals And his feet not be scorched?”
But returning to the eye that fixes it’s gaze upon the woman (or man) to inspect her or him with a view of imagining what it would be like to have sex with them, listen to the fearful and solemn declaration of the Savior: (Matt 5:27-30) You have heard that it was said, “YOU SHALL NOT COMMIT ADULTERY”; but I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart. If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. If your right hand makes you stumble, cut it off and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell.
To gaze upon another for the purpose of becoming sexually aroused is no innocent matter. No one can ever be too careful on this subject; no person can ever make too solemn a covenant with his eyes and with his whole soul to be chaste.
Kieran Murphy
Category: Godly Ethics
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