Social Justice - It's Not What It Seems To Be

When you hear the term “social justice” what do you think?  For many of us it sounds like an honorable and important desire in our society.  Do you not desire justice in this world?  The technical term “social justice” that drives our politics, controls our education systems, and informs society does not mean what you think it means. 

If Jesus was ministering on earth today, He would be guilty of “social injustice”.  He chose 12 Jewish men as His apostles.  He did not consider racial or gender representation. He would certainly be in error to give to one servant 5 talents, to another 3 and yet another 1.  His unequivocable stance that marriage is between one man and one woman for life would be subject to tremendous criticism. His view of the family would be another certainly make Him unpopular.  In almost every major point He would be guilty of violating contemporary “social justice” values.

What is “social justice”?

William H. Young[1] defines “state redistribution of advantages and resources to disadvantaged groups to satisfy their rights to social and economic equality.”  The problem is the little word “equality”.  Within the social justice topic equality does not mean equal worth or dignity. Now that might mean that to you as you use it, but that is not what it means in contemporary social science.  It means equality in outcome.  For instance, in economic Marxism, equality means everyone has the same amount of wealth.  In this worldview, also called cultural Marxism, everyone has equality of outcome.

Christians would certainly believe in “equality of opportunity”, but “equality of outcome” is a different species. Equality of opportunity never promises equality in the outcome.  A simple illustration of equality of outcome might be this:

·         If you have 10 dogs and 10 cats applying for a job; and you only need 10.
·         Equality of opportunity is that all cats and dogs that want the job can apply.

·         Equality of outcome is that no matter the qualification, 5 cats and 5 dogs will be selected to get equal outcome.

 Further to that definition within some of the subsets of the social justice movement, if cats come from a circumstance where they have been mistreated and marginalized, the outcome will be manipulated so that there are 7 cats and 3 dogs.

In the 2020 US election, Kamala Harris[2] is quoted in a video saying,

“It’s about giving people the resources and support they need so that everyone can be on equal footing, and then compete on equal footing”, (so far most of us would agree, but then she adds) “equitable treatment means we all end up at the same place”.

That is cultural Marxism that our society calls “social justice.” The reason this is important issue is because it is the default worldview in our governments, schools and slowly creeping into the Church. Christians need to be informed and warned. 

What is Biblical justice?

As Christians we disagree with this social justice theory, but God forbid if we fail to recognize the need for justice in this world.   The Bible is not silent on the need for justice:

·         “Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute.” (Psalm 82:3, ESV)

·         “learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.” (Isaiah 1:17, ESV)

·         “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8, ESV)

·         “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.” (James 2:1, ESV) 

To suggest that a Christian ought to not be concerned about justice is like saying we shouldn’t be concerned about holiness or righteousness.  Biblical Justice in its simplest form, means to set things right.  Jesus is our example. Jesus pursued justice. He physically and spiritually ministered to the needs around Him.  Healing the leper in Matthew 8 and caring for the woman caught in adultery in John 8 are just a few examples.  Luke’s Gospel emphasizes that the ministry of Jesus was to the marginalized, the poor, the despised in society.

The standard of justice is God Himself.  The only reason there is any concept of justice in our world is because our holy, righteous Creator God imparted the notion to His creation.  Hear God’s Word:

·         ““The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he.” (Deuteronomy 32:4, ESV)

·         “Righteousness and justice are the foundation of your throne; steadfast love and faithfulness go before you.” (Psalm 89:14, ESV)

God defines justice.  All His ways are just. 

In discussion with someone recently I appealed to them to “think Christianly” about social issues.  What do I mean by that?  Here are 7 principles to help you think “Christianly” about social issues.

7 BIBLICAL GUIDELINES TO THINK “CHRISTIANLY” ABOUT SOCIAL ISSUES

1. To think “Christianly” places ultimate blame for all injustice in wickedness of human heart.  “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9, ESV).  The heart of the problem is the heart. The very first sin committed after Adam and Eve were expelled from the Garden was murder induced by jealousy and envy.  The sobering condemnation of Scripture is, “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.”” (Romans 3:10–12, ESV).  Ultimately its not social groupings or institutions that cause injustice.  It is sin.  If the ultimate problem is sin, the ultimate solution is a Savior.

2. To think “Christianly” rightly defines the identity of all people in God.  The identity of the Christian is found in Christ. A familiar question of our day is, “How do you identify yourself?”  If I find my identity in the color of my skin, the gender of my being, the identifier of my culture and so on, I will always be discontent. 

Our primary thought, no matter who we meet is “this person is made in the image of God.” “Then God said, “Let us make man in our image, after our likeness…” (Genesis 1:26a, ESV)  It is for that reason that God directed the value and the protection of human life. “And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man. “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.” (Genesis 9:5–6, ESV).  All human nature is still under the terms and conditions of the Noahic covenant.  All human beings are by creation, precious, valuable, equal and of eternal worth. 

This does not mean that race, gender, culture is unimportant.  It does mean that it is less important. 

Likewise, those who are in Christ have a unique identity.  Every Christian regardless of race, color or gender is uniquely blessed by God, chosen in Christ, and predestined to be God’s son (don’t change the gender of that, ladies.). Every Christian, regardless, is redeemed, forgiven, guaranteed and eternal inheritance, sealed with the promise of the Holy Spirit (see Ephesians 1:3-14).

If you ultimately identify by your race, color, gender, etc., you will never be happy – you will never find satisfaction in Christ.

3. To think “Christianly,” true justice is motivated by love. It seems to me that modern social justice movements which on the surface seem to be promoting equality, respect, and fairness promote suspicion, hostility, labelling, motivated by envy, jealousy, anger, and resentment. This tells us the motivation is wrong. 

The Biblical worldview calls for Good Samaritan ethics which is to do good to all as you have opportunity.  The Biblical worldview calls to love even your enemies and those who despitefully use you. The Biblical worldview calls for love instead of retaliation. 

The Biblical response seems to me to “Do not be overcome by evil, but overcome evil with good.” (Romans 12:21, ESV).  Peter calls us who are Christians to a high standard; to be like Christ. “He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.” (1 Peter 2:22–23, ESV)

Paul reminds us of one of the marks of a true Christian.  They, “repay no one evil for evil, but give thought to do what is honorable in the sight of all.” (Romans 12:17, ESV).

4. To think “Christianly” responds to the plight of the oppressed.  Jeremiah’s letter to the exiles give to us great advice. “But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.” (Jeremiah 29:7, ESV).  I repeat from Isaiah, “learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.” (Isaiah 1:17, ESV).  In God’s opinion, doing good includes seeking a just functioning of our society.

The Bible also implies that we focus on the known injustices in our communities. “As you have opportunity, do good.”  Do you speak up at coffee time when racist comments are made? Do you honor the women in your life? Do you honor the men in your life?  Will you have the courage to rebuke the multitude of jokes that demean genders and cultures?

Secondly the Bible (in Psalm 82 and Romans 13) places great responsibility on our civil leaders. This means praying for them, holding them to account and being involved in the political process is critical.  Hear these last inspired words of King David recorded in 2 Samuel 23:3–4 (ESV),

“³ The God of Israel has spoken; the Rock of Israel has said to me: When one rules justly over men, ruling in the fear of God, ⁴ he dawns on them like the morning light, like the sun shining forth on a cloudless morning, like rain that makes grass to sprout from the earth.”

 5. To think “Christianly” means we look at people differently.  “From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer.” (2 Corinthians 5:16, ESV).  Christians don’t classify people in human categories. Before your saved you look and say, “That person is rich and privileged.  That person is not.”  Or we say, “That person is an embarrassment to society.  That person is not.”  Christians view all persons, created in the image of God and in need of salvation. 

Modern theories, called “critical theories” create categories and division.  Christians view people according to the Spirit.  Christians understand there are only two races: the race of Adam and the race of Christ.  Christians labor to call all people to the hope of the Gospel and to find their hope in Christ.

6. To think “Christianly” is to think of personal responsibility and accountability.  “For God will bring every deed into judgment, with every secret thing, whether good or evil.” (Ecclesiastes 12:14, ESV).  In the Bible there is no room to excuse sin because of the social circumstances you find yourself. The Bible emphasizes personal responsibility.  Each person is a moral agent accountable before God.  Any theory that seeks to ignore our personal responsibility is unbiblical.

7. To think “Christianly” in the ultimate sense is to remember that God who is perfect in justice is the final Judge.  Peter reminds us of those who live unjustly: “but they will give account to him who is ready to judge the living and the dead.” (1 Peter 4:5, ESV). 

We hear the words of the Holy Spirit: “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.”” (Romans 12:19, ESV).

Biblical Justice is then treating others, in all areas of life, in such a way as to uphold God’s revealed standards of righteousness and holiness. It means to each of us, “as you have opportunity, do good.”  It means for our nation to uphold the same standard and punish wrongdoers and reward the injured accordingly.

Biblical Justice is opposed to and is opposed by most modern theories of social justice.   When you hear code words like ‘critical race theory”, “intersectionality”, “reproductive justice”, “economic justice”, “inclusiveness”, “diversity”, “privilege” and particularly the word “equality” be aware they may not mean what you think they mean.  I encourage you to test what you hear and ensure that it is inline with thinking “Christianly”?

Further Resources

1.     In June of 2018 several prominent evangelicals such as John MacArthur, Voddie Baucham, and so on met together draft a statement on Social Justice.  Tens of thousands of Churches or individuals have added their signature in approval.  It is called Statement on Social Justice and the Gospel.  I highly recommend it to you.  Just reading it will help you understand the issues.

2.       I also recommend the teaching of Voddie Baucham.  There are 2 presentations on YouTube that would be helpful:

a.       https://youtu.be/yEL7KtQ673w

b.       https://youtu.be/YFNOP2IqwoY

These presentations are based on his book: Fault Lines: The Social Justice Movement and Evangelicalism's Looming Catastrophe

3.     Anything Monique Duson, from the Center for Biblical Unity, produces is excellent. She has produced a small group Bible study entitled Reconciled, A Biblical Approach to Ethnic Unity. Here’s an example: https://youtu.be/YxZOSv-tMDs

4.       I’ve read several online articles that are helpful.  Here is a list:

a.       https://www.thegospelcoalition.org/article/faqs-christians-know-social-justice/

b.       https://www.liberty.edu/champion/2020/11/opinion-social-justice-is-not-the-same-as-biblical-justice/

c.       https://www.thegospelcoalition.org/article/why-all-christians-must-seek-public-justice/

d.       https://www.jarrodjones.com/2020/10/social-justice-vs-biblical-justice-7-ways-to-discern-the-truth/

e.       https://www.challies.com/book-reviews/is-white-fragility-a-helpful-resource-for-christians/

f.        https://alberta.lightmagazine.ca/2021/06/11/is-critical-race-theory-of-concern-in-canada-part-1/

g.       https://alberta.lightmagazine.ca/2021/06/18/part-2-how-far-can-we-agree-with-critical-race-theory/

h.       https://www.desiringgod.org/interviews/critical-race-theory-part-1

i.         https://www.desiringgod.org/interviews/critical-race-theory-part-2

 

---

[1] https://www.nas.org/blogs/article/academic_social_science_and_social_justice

[2] https://www.steveglaveski.com/blog/why-equality-of-outcome-is-a-bad-idea

What Is Saving Faith?

Recently Matt Tully from Crossway Books interviewed John Piper on his new book, What Is Saving Faith?, from Crossway in a podcast entitled Can Affectionless Faith Be Genuine?  Here are some quotable quotes from the interview.

“A lot of people think that the people who have been born again out of the most horrific lives of sinning have the clearest idea of what depravity means and what salvation means. I think that’s wrong because I don’t think experience can come close to teaching us about the nature of our depravity that we find in Scripture . . . We have to see in the Bible what our condition was before we were saved, what our condition is after we are saved, and we get from the Bible that line in between, which is what we want to talk about—What is the saving thing that happened in our hearts?”

“What I’ve come to see is that I think the church, especially in certain parts of it, has many unbelievers who think they’re saved. It’s why the church is weak, it’s why the church is ineffective in so many ways, it’s why worship is so flat—because there are a lot of unregenerate, non-born-again people in the church who have been taught that they are to make a decision, so they decide to believe some doctrines, to believe that they are going to heaven, and nothing has changed in their heart.”

“The will, when it inclines vigorously with all of its force, we call affection. I prefer my wife over all other women. That’s not a small preference. I prefer life over death. In other words, the will can act without affection, and the will can act vigorously with affection.”

“America is a free will driven culture, meaning I have ultimate control over my destiny. I’m the captain of my fate! That’s all heresy. We don’t have ultimate control over our fate; God does.”

“Faith is affectional, and so it does rest on knowing and believing that I have a treasuring of Christ that ranks him above mother and father, because Jesus said, If you don’t love me more than your mother and father you don’t belong to me. I can’t get away from that. That’s real. I have to fight for that. I have to treasure him more than I treasure my wife and my children and my mother and father. Otherwise, I’m not a Christian. That’s truth from Matthew 10:37.”

“When we believe and do not work for our justification, we glorify the grace of God. We glorify grace by looking away from ourselves to the all-sufficiency of his justification by imputing Christ’s righteousness to us. However, God aims to get more glory than being a sufficient sin-forgiver, or an efficient righteousness-imputer. He means to get glory for being an all-satisfying treasure, so he built that into saving faith as well. Saving faith embraces Christ as my righteousness, embraces Christ as my Lord, embraces Christ as my treasure. In doing that it is satisfied in him, and so we arrive at the basic statement of Christian hedonism: God is most glorified in me when I, in my saving faith, am most satisfied with all that he is for me in Jesus.”

Hospitality - A Ministry of Truth

3 John 5–8 (NIV),

⁵ Dear friend, you are faithful in what you are doing for the brothers and sisters, even though they are strangers to you. ⁶ They have told the church about your love. Please send them on their way in a manner that honors God. ⁷ It was for the sake of the Name that they went out, receiving no help from the pagans. ⁸ We ought therefore to show hospitality to such people so that we may work together for the truth.

2 John warns about welcoming false teachers.  3 John is an encouragement to Gaius for his hospitality to the right people. "John commends Gaius for receiving traveling Christian teachers with hospitality . . . Those who proclaim the message and those who encourage and support them work together in serving the truth." [1]  These traveling believers were sent out "for the sake of the Name." "Refers to the name of Christ (see 1 John 2:12; 3:23; 5:13). This is a mark of their worth and identifies them with the Christian evangelistic movement of the first century." [2]

"The admonition to send them on their way "in a manner worthy of God" shows the supreme importance assigned to hospitality. The phrase probably means that the traveling brothers were to be recognized as servants of God and supported as such. In such instances, Christians were to provide hospitality as if the Lord himself were being welcomed (cf. John 13:20; Gal 4:14-15; Heb 13:2)." [3]

Of course hospitality was required of all Christians (Matthew 10:10; Romans 12:13; 1 Timothy 3:2; 5:10; Hebrews 13:2); and not expected from the "pagans" or non-Christians. The Greek word used here ( ἐθνικῶν), usually means Gentiles, but here it means non-Christians.  An interesting point can be made that "such usage indicates that the Christian community (made up of ethnic Jews and Gentiles) had come to see itself as the new Israel." [4]

God’s people have the privilege and responsibility to support God’s workers. But John doesn't leave it there.  He says "so that we may work together for the truth."  There is a role for everyone in the outreach efforts of the Church.  Even those who offer hospitality become partners in this "truth-giving mission."  

Father, hotels, motels, and RVs have all started to take the place of this First Century hospitality. What a blessing, as I recall the many preachers and missionaries that my parents showed the welcome sign to.  Today we live in bigger homes and we have more resources.  Grant Father that there be an openness, a welcome mat placed at the door for all of Your servants to see.  May the Church not lose the passion to welcome strangers into our homes.  What a practical and possible way to serve You and others in the work of Truth.

_________________________________________

1.Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (3 Jn 5). Nashville: T. Nelson.

2. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (3 Jn 7). Bellingham, WA: Logos Bible Software.

3. Expositor's Bible Commentary, The, Pradis CD-ROM:3 John/Exposition of 3 John/III. Commendation for Gaius's Hospitality (5-8), Book Version: 4.0.2

4. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (3 Jn 7). Nashville: T. Nelson. 

The Circular Argument of Love and Truth

2 John 4–6 (NIV),

            ⁴ It has given me great joy to find some of your children walking in the truth, 

just as the Father commanded us. 

            ⁵ And now, dear lady, I am not writing you a new command but one we have had from the                   beginning.

 I ask that we love one another. 

                ⁶ And this is love:

               that we walk in obedience to his commands. 

As you have heard from the beginning, his command is that you walk in love.

The NASB translates verse 4: "I was very glad to find some of your children walking in truth . . .." [1] Noting the italicized word "some" we recognize that it is not in the Greek phrase.  Does the some mean that only a group were walking in the Truth; or does it mean that John had only met some. We are not sure.  But the some did bring him joy.  Some translations do not add the article "the" to truth indicating a walk that is truthful or authentic.  But the NIV, correctly adds "the" to Truth indicating a specific body of truth.  This is emphasized by the words which follow as he writes of the Father's command.

So what is this commandment of the Father that we should "walk" in?  It is the commandment to love one another.  So we ask John, "What is love?"  His answer is that love is obeying God's commands.  "Four times in vv. 4-6 the author uses the noun "command" (entole). This is his way of making clear that what he is saying is a direct expression of God's will. And how does one know that he fulfills the will of God? The test of love is obedience to God's commands, and the test of obedience is whether one "walks in love." [2]

If you sense a circular argument here you are right.  Christian living is never departmentalized or lived in an isolated vacuum.  There is an overlap and interrelationship with all we do.  This means that when we discuss the centrality of the Christian message, i.e. love for God and one another, this begs the definition of walking in truth and obedience. Negatively, if I am living a disobedient life then I cannot assume that I am truly loving God and/or others; or vice versa. There is a word that describes this.  It is the word "congruity."

The word congruity is from the Old French congruité  for "relevance and appropriateness." Congruity is a quality of agreement and appropriateness. When there's congruity, things fit together in a way that makes sense. If a team has congruity, the players work together well.  If a Christian Church has congruency, it means that what they believe, what they say they believe,  how they act -- on the outside and the inside -- public and private all send the same message.  

This is the ultimate description of a healthy congregation.  It is a joy to the Pastor.  It brings glory to God and His Son, the Lord Jesus Christ.  

Father this is the ultimate battle of Christendom.  This is my ultimate battle.  I can't imagine what the Day will be like, when “. . . we shall be like him, for we shall see him as he is.” (1 John 3:2, NIV). The most congruent Man in the cosmos is Jesus Christ.  What you see is what you get.  No deceit. No hypocrisy. Oh to be like Him!  I long for the Day when what I believe is who I really am.  I long for the Day when what I am on the inside is the same as the outside.  I long for the Day when all that I am is encapsulated in love for God, obedience to God, and love for others.  That Day is coming. Because of the essence of the Gospel -- because of Christ, that Day is coming.  Today, Father, I thank you for the gift of the Holy Spirit, who is keeping my eyes of the glory of Christ in the Gospel -- and thereby being changed a little bit at a time, each day.  But today Father, I long for That Day when I shall know Him and be like Him, in all His glory.   Maranatha, Lord Jesus.

 

__________________________________

1. New American Standard Bible: 1995 update. 1995 (2 Jn 4). LaHabra, CA: The Lockman Foundation.

2. Expositor's Bible Commentary, The, Pradis CD-ROM:2 John/Exposition of 2 John/II. A Formal Word of Instruction (4-11)/A. An Exhortation (4-6), Book Version: 4.0.2

The Promise of Blessing.

2 John 3 (NIV),

³ Grace, mercy and peace from God the Father and from Jesus Christ, the Father’s Son, will be with us in truth and love.

John is intentionally setting the tone to this letter.   The salutation "grace and peace" to the recipients is certainly a normally apostolic greeting.  And even this blessing invoked by the name of God and from His Son, Jesus Christ, is part of the standard greeting.   But here he gives it as a promise.  He promises that God's mercy and grace will be ours in the context of truth and love (his theme).

This is more than a sequoia into the next paragraph.  John is drawing a clear boundary around which the Church exists.  He is drawing a clear distinction as to where the blessings of God in Christ are to be found.  This area of distinction is the place called truth and love.  "The source of this blessed “grace, mercy, and peace” is none other than God Himself, who is truth (John 14:6; 1 John 5:6) and love (1 John 4:8)." [1]

Grace, χάρις [khar·ece].  This is a free and holy expression of God's gift to the believer that also empowers and strengthens.  Mercy, ἔλεος [el·eh·os] is God's expression of kindness, doing for us what we don't deserve.  Peace, εἰρήνη [i·ray·nay] is the blessing of God bringing tranquility and assurance to the believer.

John assures the Church of all of that as it exists within the framework of truth and love.  One might well argue that these characteristics truly represent Christianity and the Gospel. In these words we note that mercy deals with our sin; grace brings us to God and empowers us to live for Him.  Peace makes our troubled soul find rest. All this is found in the context of Truth and Love.  These characteristics are truly only met in one Person, the Lord Jesus Christ.  The Psalmist foretells this when he writes, “Love and faithfulness meet together; righteousness and peace kiss each other.” (Psalm 85:10, NIV). Truth, mercy, grace, peace and love all meet at the Cross. 

The organization or institution that professes to be a Church and fails to live close to the Cross, is neither Christian, nor the object of Divine blessing.   

Jesus keep me near the cross

There a precious fountain
Free to all a healing stream
Flows from Calv'ry's mountain

Near the cross a trembling soul

Love and mercy found me
There the Bright and Morning Star
Sheds its beams around me

Near the cross O Lamb of God

Bring its scenes before me
Help me walk from day to day
With its shadows o'er me. [2]

Amen and amen!

_____________________________________

1. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (2 Jn 3). Nashville: T. Nelson.

2. Fanny Jane Crosby | William Howard Doane,  © Words: Public Domain, Music: Public Domain

The Truth About Love.

2 John 1–2 (NIV),

¹ The elder, To the lady chosen by God and to her children, whom I love in the truth—and not I only, but also all who know the truth—² because of the truth, which lives in us and will be with us forever:

So John, "the Apostle whom Jesus loved" (John 13:23) who has transitioned into the emerging role as "The Pastor" is writing to a local church known by God, chosen by God and owned by God -- and its members.  What does John say to them?

1. He says that he loves them in the truth.

2. He says that all who know the truth love them too.

3. He says that he and all those who love the truth, love them because of the truth that lives in them.

4. He says that this truth that lives in them, will live in them forever.

Is John saying that he loves them "truthfully"?  Or is John saying that his love is somehow expressed within the context of truth. The idea seems to be the latter based upon what follows.  Other people who have the truth also love them.  

Truth loves truth. Truth cannot be truth and at the same time embrace un-truth. When two people know the truth, the existential fact is that the truth in them magnetizes them to each other. Birds of a feather flock together.  People of the truth love each other.  This truth is eternal, so the love is everlasting.  Here's an important observation:

The community of love is as encompassing as the truth that is believed and lived. [1]

The perimeter that surrounds true Christians in mutual love is only as big as the truth that is known and believed in that context.

The background that John clearly has in mind is the issue of heretics bothering this local church.   So very likely the Church is constrained by its Savior's admonition to love all people.   But John is saying in this salutation that our love is bounded by true Truth. When people exist outside of that true Truth, it is impossible to express brotherly love.  Note I said "impossible".  Truth cannot embrace un-truth.  Let me give you an example. 

Why should I not embrace with warm affection the members of the Mormon church?  Answer?  They deny Christ.  The deny the eternal, deity of the Lord Jesus Christ, second Person of the Trinity.  Their un-truth does not open a conduit of love to the Truth that exists forever in me.  I love them as men and women that need to be saved.  I do not love them as brothers and sisters in Christ. 

"This emphasis on truth shows that authentic Christian love involves more than emotional sentimentality. The Christian community consists of those who 'know the truth.'" [2]  And not only that, the word "known" (γινώσκω [ghin·oce·ko/] ) "is perfect tense in the original, stressing the certainty of the fact of the knowledge; it does not mean all who have ever known the truth in any way, but rather all who “really know the truth,” that is, real believers." [3]

So really Real believers embrace and live out truly true Truth and their love is inherent and eternal. This flys in the face of contemporary rhetoric among left-wing, placid so-called Christians that we ought to all love one another and be unified.  People who have the Truth are unified.  And any attempt of Truth-knowing Christians to unite in mutual affection with liberal brands of christianity that deny the authority of Scripture, the lordship of Christ, etc.; or any attempts to unite with an idolatrous organization like the Church of Rome; or any attempt to embrace with Mormons, Jehovah Witnesses and the like is not just wrong -- it is impossible.  Truth loves truth and can do no other.

Father this passage has inflamed my passion.  I sense an anger -- a righteous outburst against the many cries I hear for love, acceptance, tolerance, unity, community and the like.  I feel sick with all this talk.  There is none of that -- and You have so governed the universe, that there can be none of that apart from Truth.  These twin sisters of love and truth are also joined at the hip.  They are inseparable.  I pray that this passion that explodes in this text of Scripture will result in holy boldness and courage to withstand the placid calls for mushy community that exist in our culture.  But Father, most of all I pray that I will know and be known for love in truth.  I pray that You will not find a duplicitous heart in me. Root out any falsehood in my life, I pray.  Grant me the grace today to walk in truth -- and love, both whom are great friends.  Amen.

___________________________________________________

 1. Expositor's Bible Commentary, The, Pradis CD-ROM:2 John/Exposition of 2 John/I. Introduction (1-3), Book Version: 4.0.2 

2. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (2 Jn 1). Nashville: Thomas Nelson.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2642). Nashville: Thomas Nelson.

Love Is Not The Goal!

Galatians 5:22–25 (NIV),

²² But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, ²³ gentleness and self-control. Against such things there is no law. ²⁴ Those who belong to Christ Jesus have crucified the flesh with its passions and desires. ²⁵ Since we live by the Spirit, let us keep in step with the Spirit.

"The Apostle saith not, the works of the Spirit, as he said the works of the flesh, but he adorneth these Christian virtues with a more honourable name, calling them the fruits of the Spirit. For they bring with them most excellent fruits and commodities: for they that have them give glory to God, and with the same do allure and provoke others to embrace the doctrine and faith of Christ."[1]

"The list is not exhaustive, but representative (e.g., no mention of generosity). It presents the desires and characteristics God cultivates in believers through His Spirit. This list describes a community of believers “under the Spirit”—empowered and directed by God’s living presence rather than the dictates of the law. Just as fruit needs time to grow, these qualities require time to grow in the life of the community." [2]

"Against such things there is no law." "Although the flesh resist, yet do they walk after the Spirit. So a Christian accomplisheth the law inwardly by faith (for Christ is the perfection of the law unto righteousness, to all that do believe), outwardly by works and by remission of sins. But those which perform the works and desires of the flesh, the law doth accuse and condemn both civilly and spiritually." [1]  Or in other words: "Those who belong to Christ Jesus have crucified the flesh with its passions and desires."  This is a settled matter for the believer.  For the Christian, our identity with Christ has "indicatively" crucified the flesh (See 2:20; 6:14; Rom. 6:6.). Sin's grip has been broken.  And because this is true "indicatively" we have the power to obey this "imperatively". "The Christian is to daily give outward expression of his inward experience and in order to do this, he must constantly reckon himself “to be dead indeed unto sin, but alive unto God through our Lord Jesus Christ” (Rom 6:11)." [3]

How do we crucify and deal with the "cancelled sin" in our lives?  Answer: We live by the Spirit. We keep in step with the Spirit.  We follow the Spirit.  "For where the Spirit is, it reneweth men and worketh in them new motions: that is to say, whereas they were before vainglorious, wrathful and envious, &c., it maketh them now humble, gentle, and patient, &c. Such men seek not their own glory, but the glory of God: they do not provoke one another, or envy one another, but give place one to another, and in giving honour prevent one another." [4]

There can be the tendency as we examine these attributes of the Spirit that we so desire them for our lives that we fall prey again to making laws to arouse them and keep them in our behavior.  Not so. In fact the best way to be loving is to not try to be loving, but in fact to be filled with the Spirit, to be living and walking in the Spirit.  To follow the lead of the Holy Spirit.  “for it is God who works in you to will and to act in order to fulfill his good purpose.” (Philippians 2:13, NIV).

Father, I find it so easy to be a judaizer.  As soon as I hear that I need to be loving or patient or whatever I immediately start to think of rituals and disciplines that I can engage in to make me so. I'm a great law-keeper.  Unfortunately that always fails in my life. It is the Holy Spirit who must produce these wonders of grace, not me.   Help me today to get over this knee-jerk reaction.  Train in me the desire to look to the Spirit for help.  Sins power has already been broken.  Now with the grace of the Spirit we can produce His fruits and in a way that He gets the glory, not me.   Help me, Father, to do so.  For Your sake and Your glory.  Amen.

_____________________________

1. Luther, M. (1997). Commentary on Galatians (Ga 5:22). Oak Harbor, WA: Logos Research Systems, Inc.

2. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 5:22–23). Bellingham, WA: Logos Bible Software.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2399). Nashville: Thomas Nelson.

4. Luther, M. (1997). Commentary on Galatians (Ga 5:25). Oak Harbor, WA: Logos Research Systems, Inc.

Self Is Essentially Selfish!

Galatians 5:15–16 (NIV),

¹⁵ If you bite and devour each other, watch out or you will be destroyed by each other. ¹⁶ So I say, walk by the Spirit, and you will not gratify the desires of the flesh.

Paul has moved from the truth of the Gospel: salvation is by faith in Christ -- alone, apart from works.  The Christian is free from the power of sin and the condemning demands of the Law.  This freedom is a "from-freedom" not a "to-freedom".  The Cross frees us to serve; to serve Christ and His Church.  Now Paul moves to some practical implications of the Gospel.  Gospel people do not “. . . bite and ravage each other . . ..” (Galatians 5:15a, The Message).

The picture is of a group "continually biting and devouring like wild animals in deadly combat, i.e., a picture of church strifes." [1]  "And when once the concord of the Church is broken, there is no measure nor end of the evil; for the authors of schisms, dissenting among themselves, do teach, one that this work, another that another work is necessary to righteousness." [2]

At this point we need to ask an important question.  Isn't Paul confused?  Hasn't he just written that the Church is free from the Law and now he imposes another law?  He answers that in the next sentence. "As if he should have said: I have not forgotten my former discourse concerning faith, neither do I now revoke the same in that I exhort you to mutual love, saying that the whole law is fulfilled through love, but I am still of the same mind and opinion that I was before. To the end therefore that ye may rightly understand me, I add this moreover: “Walk in the Spirit” &c." [3]

Paul equates the 'law of love' with the fulfilling of the Law.  And he equates all that with "walking in the Spirit."   This is profound. Luther argues that the reason this is not works righteousness is because none of us has the capacity to love as God would have us.  While here on earth we all have indwelling sin.  "Therefore when I teach you to observe the law, and exhort you to love one another, think not that I go about to revoke that which I have taught concerning the doctrine of faith, and that I now attribute justification to the law or to charity: but my meaning is that ye should walk in the Spirit, and that ye should not fulfil the lusts of the flesh." [3]

Fulfilling the Law does not justify someone, it is the natural outcome of justification and it can only be achieved in some manner as we walk in the Spirit.  "Wherefore Paul would have us to walk in the Spirit, lest we fulfil the lust of the flesh. As if he should say: Although ye be moved with wrath and displeasure against your brother, offending you or doing anything heinously against you, yet notwithstanding resist and repress these [violent] motions through the Spirit; bear with his weakness, and love him according to that commandment: “Thou shalt love thy neighbour as thyself.” [3]

"“Flesh” refers to the part of human nature that causes people to put their own selfish needs ahead of everything else." [4] "The double negative with the aorist subjunctive means you will never gratify the sinful desires originating in and overflowing from the lower nature . . . The Christian can conquer the self-life and have continual victory by walking by the Holy Spirit." [5]

Father the flesh in us is essentially selfishness.  That is the root diagnosis.  The power of selfishness has been removed by the Cross.  But Lord I know too well that the presence of selfishness is always rearing its ugly head in my life.  The accompaniment of saving faith is love for You and love for others. So suddenly I realize that as a Christian, Father, I am propelled into a war -- a battle.  I have in my a desire to do what I want and the answer isn't Law, it is the Spirit.  The answer isn't for me to do more, but for me to participant more fully in the life of the Spirit.  This is fundamentally what it means to live as a Christian -- to walk in the Spirit.  Now Father my heart is anxious for I long to know what all that means.  I am confident You will give me an answer.  For now, Lord, help me to know in part what it means to walk by the Spirit -- loving others today.  Amen!

______________________________________

1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2398). Nashville: Thomas Nelson.

2. Luther, M. (1997). Commentary on Galatians (Ga 5:15). Oak Harbor, WA: Logos Research Systems, Inc.

3. Luther, M. (1997). Commentary on Galatians (Ga 5:16). Oak Harbor, WA: Logos Research Systems, Inc.

4. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 5:16). Bellingham, WA: Logos Bible Software.

5. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2398). Nashville: Thomas Nelson.

 

Freedom "From" Not Freedom "To"!

Galatians 5:13–14 (NIV),

¹³ You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. ¹⁴ For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.”  

The Apostle has just labored to open the eyes of the Galatians to see the amazing truth that if you are free, "you are free, indeed."   Christ fulfills the Law.  Salvation is by faith alone. "And this is your excellent and inestimable liberty. Now standeth it you in hand to take good heed, that ye use not that liberty as an occasion to the flesh." [1]  There is a natural, fleshly reaction to the Gospel of free grace.  One can easily fall to the one side of a liberty to sin (thereby making oneself the Law) or to the other side, a "to do list" (thereby making oneself the Law!).  But Christian Law is not about self, it's about service rendered in love. "Christian liberty is freedom from sin, not liberty to sin (Rom. 6:1–7:6)." [2]

Luther comments:

"Upon this foundation he buildeth now good works, yea good works indeed: all which he comprehendeth in one precept: “Thou shalt love thy neighbour as thyself.” As if he should say, when I say that ye must serve one another through love, I mean the same thing the law saith in another place: “Thou shalt love thy neighbour as thyself” (Lev. xix. 18.)." [3]

It would be right to think at this point: we are free from the Law, why is Paul placing us under the obligation of the Law's summary?   But we will soon see that "such love is produced by the Holy Spirit . . . Grace does not make one free to sin; it makes him free to serve." [4]  Grace is a power. It works. But before we get there we must first establish that freedom in Christ does not equate to freedom to sin. "The Apostle therefore earnestly exhorteth the Christians to exercise themselves in good works, after that they have heard and received the pure doctrine of faith." [3] 

The principle being taught here is that as we who have faith in Christ are propelled and motivated to love and serve others, then we ask, "How should we serve others?"   "Therefore, if thou wouldest know how thy neighbour ought to be loved, and wouldest have a plain example thereof, consider well how thou lovest thyself." [3]  And who is our neighbor? "Now, my neighbour is every man, specially which hath need of my help, as Christ expoundeth it in the tenth chapter of Luke." [3]

As we will soon see: "Liberty is freedom from exterior rule. But this freedom presupposes new and greater responsibilities for the one who is liberated. The believer is no longer ruled by the law. God’s Holy Spirit reigns in his heart, and the believer’s responsibilities are far more profound as a result." [5]

Father, it is not easy to be free.  There is comfort behind prison walls.  There is a feigned safety behind locked in the bondage of a cultic lifestyle. To be launched from the relative safety of one's guardian, the Law, into the freedom of new life in Christ, we are naturally given to enjoy this new freedom as if it is the reward for our faith in Christ.  But Father, we see to the contrary that this freedom is a responsibility that comes from Calvary, not irresponsibility.  It is this blood-bought freedom, driven by grace and propelled by the Holy Spirit that grants us the joy-filled obligation to be be free from sin, thereby free to love others in this New Life.

Today, Father, I will have freedom to pretty well do as I wish -- in a sense.  Grant by the wonder-working power of grace the will and the enablement to love others, as I want to be loved. May it bring joy to Your Church, glory to Your Son and happiness in Christ to my soul.  Amen! 

__________________________

1. Luther, M. (1997). Commentary on Galatians (Ga 5:13). Oak Harbor, WA: Logos Research Systems, Inc.

2. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ga 5:13). Nashville: T. Nelson.

3. Luther, M. (1997). Commentary on Galatians (Ga 5:14). Oak Harbor, WA: Logos Research Systems, Inc.

4. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2397). Nashville: Thomas Nelson.

5. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Ga 5:13). Nashville: Thomas Nelson.

Saving Faith Hopes and Works By Its Very Nature.

Galatians 5:5–6 (NIV),

⁵ For through the Spirit we eagerly await by faith the righteousness for which we hope. ⁶ For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.

Paul has just affirmed that to trust works and sacraments for salvation is to render Christ of no importance and no value. To trust Christ and then add sacramental duties as if to complete your salvation is to "fall from grace."   Now Paul uses two sentences started with the word "for."  

1. For through the Spirit we eagerly await by faith the righteousness for which we hope.  The faith that saves, the faith that is a gift of God and brings the sinner into a justified relationship with Jesus, is a faith that also hopes for the realization of a practical righteousness.  We know that we are legally justified, but we also hope for a time when we are really justified (meaning that sin is finally expunged and we are glorified).  Even in our outworking of the Christian life we do not consider these efforts of good works to make us righteous.  Our hope is not in our good deeds. Our hope is in the complete righteousness that will be seen in us at the coming of Christ. 

"For as long as we live here, sin remaineth in our flesh; there is also a law in our flesh and members, rebelling against the law of our mind, and leading us captives unto the service of sin (Rom. vii. 13) . . . It remaineth then that we be perfectly justified, and this is it which we hope for. So our righteousness is not yet in actual possession, but lieth under hope." [1]

Luther in a very pastoral way shows us that often times we want to "feel" our justification even as we "feel" our sin.  But to "feel" our justification is to set aside "hope."  "Wherefore, thou must not judge according to the feeling of sin which troubleth and terrifieth thee, but according to the promise and doctrine of faith, whereby Christ is promised unto thee, who is thy perfect and everlasting righteousness." [1]   This hope is not something we conjure up.  No, it is by the Spirit.

2. For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love. So Paul repeats the affirmation.  If you are a Christian, trusting in Christ Jesus alone, works of the flesh, sacramental duties -- obeying the Law has no value -- no value as compared to Christ and Christ alone.   But there is something that counts: faith working through love.  This faith that saves is a ". . . living and active thing and produces love." [2]  "This coincides with the familiar statement, “Faith alone justifies, but the faith which justifies is not alone.” [3]   Luther comments: "It is as much to say as: He that will be a true Christian indeed, or one of Christ’s kingdom, must be a true believer. Now he believeth not truly, if works of charity follow not his faith." [1]

"The second point is that true faith, having an ethical side, works itself out "through love." This is what matters—this kind of faith! True, we are saved through faith rather than by works; but faith is no mere intellectual conviction, as if a Christian could do as he wishes so long as he believes properly. This is a horrible idea, as Paul writes elsewhere (Rom 6:1, 2)." [4]

True faith works.  The saving faith that is a gift from God is a faith that is accompanied by the will and the ability to work out one's salvation.   So Paul is essentially dealing with two objections.  First the objection is how can you say that you are made righteous by faith in Christ alone and still know you have sin in your life?  Your righteousness is a fiction.  Secondly Paul is handling the objection, well if you believe in justification by faith alone, then you have an easy-believism that means your saved and can live any way you want.  Both objections are dealt with. True saving faith intrinsically hopes and works.  Any other definition of Christian faith is wrong.

Father Your Word covers it all. It leaves no gaps. In this unique area of discussion there have been so many who have sought to controvert the truth of salvation alone in Your Son, alone. They have sought to mount all the arguments.  But Father, Your massive guns of Truth blow them to smithereens. When we find Your Word sufficient and true we can trust it.  Salvation is neither based on a feeling or self-effort.  It is hope and faith working in love.  May You find me in the activities of this day trusting You for that better day when I will be fully justified, head to toe; and may You find in me that wonder working power that is really Your gift to me -- working and serving Christ to the glory of God.  Amen and amen!

______________________________________

1. Luther, M. (1997). Commentary on Galatians (Ga 5:6). Oak Harbor, WA: Logos Research Systems, Inc.

2. Crossway Bibles. (2008). The ESV Study Bible (2254). Wheaton, IL: Crossway Bibles.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2396). Nashville: Thomas Nelson.

4. Expositor's Bible Commentary, The, Pradis CD-ROM:Galatians/Exposition of Galatians/III. The Call to Godly Living (5:1-6:10)/B. The Danger of Falling From Grace (5:2-12), Book Version: 4.0.2