Luke 6:46 - PART I – Salvation and Lordship are together

Why do you call me, “Lord, Lord” and do not do what I say? (Luke 6:46)
A sister quoted the above, and posed a question of whether or not it is possible? She then answered it as “Yes”. Indeed, it is possible (many people are like that, NOT it is right). But of course, by asking that question as in Luke 6:46, Jesus was exhorting us to do what He said (and is saying).

Separation, it is not
I have spent some time looking at the theology of Free Grace (and variations thereof), which is increasingly being expounded to be the true core theology of the Christian faith, but regrettably in my view, much of such doctrines is flawed. One of the core doctrines of Free Grace is the separation of Salvation and Lordship (Savior and Lord). When one is born again, one is typically led to say this, “I accept Jesus Christ as my (personal) Savior and Lord {or Lord and Savior}”. In my view, this Free Grace’s core doctrine of separation is flawed. Although the living out of our submission, which is the proof of submission and acknowledgment of His Lordship, takes time, lordship goes hand in hand with salvation {Free Grace is being promoted by GES (Grace Evangelical Society) founded by Bob Wilkin}.

Not works per se, but submission to His Lordship
Now, works per se (i.e. works without regard to lordship) is not necessary for salvation, but lordship is! Man is not asked to accept Jesus Christ as his Savior, but is asked to accept Jesus Christ as his Lord AND Savior. Works per se (without regard to lordship), no matter how good they are {for examples, giving away wealth, building orphanages, hospitals, etc, etc}, do not save you. Why? Because works per se and lordship are two separate matters! As far as God is concerned, if He tells you to give away the lunch pack in your hand to the crippled beggar who is before you, and you do it, that is lordship (your submission to his Lordship); but that you go and give a million dollars to an education fund without his direction, is just a work, devoid of any lordship element (although I am not saying the Lord cannot ask you to do just that, and in which case, it is submission, if you do it)! Good works is one of the products of a life of submission unto His Lordship.

Is Lordship really necessary?
Is Lordship necessary for salvation? Well, the Free Grace Christians deliberately separate salvation (Savior) and lordship (Lord), so as to justify their lens of looking at everything from their understanding of God’s free grace. When you remove Lordship from the equation, it becomes possible to take the position that all one needs to be concerned about, is to just accept salvation, and nothing whatsoever will rob you of your eternal life in Heaven in the future, not even God could “rob you” since He had not demanded any condition, in the first place, at least not under the Free Grace theology.

To me, at entering into salvation, it is necessary to acknowledge that we are willing to come under the Lordship of God. I believe, at the end of day, God is only admitting to Heaven those whom He knows will come under his Lordship. This is not an irrelevant argument; it is true whether or not, we accept God as our Lord, He is still Lord of all, but God is after a kingdom in Heaven of men who would embrace his Lordship wholeheartedly. If you are not, why should you be there? To oppose God, or to incur wrath in Him? This is theo-centric, a God-centred perspective.

Can’t God just “zap” me into complete submission?
God, in personhood, is first of all, God (then followed by Creator, Father,… etc, etc), and in nature, holiness and righteousness (then followed by love, faithfulness, …. etc, etc). So you cannot argue, “Why can’t God just zap me with complete submission to his Lordship, when the time comes?” Indeed, God can, and maybe He would, but is He to zap you only, or zap everybody? Can you expect to live your life (“proof of the pudding is in the eating”) ignoring His Lordship, and then expect God to “zap” you into one who is completely submissive, when it is time for you to go to Heaven or Hell, while ignoring those headed for Hell? Or are you then going to say, “Let no one go to Hell?” If God had intended to “zap” everybody, there is no need of all the hassle of Jesus Christ to come to die on the Cross, would there be?

{Added 08/09/2011 - Biblically, Romans 10:9 is very clear about salvation necessitate acknowledgement of Lordship.  This is what the verse says: "That if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved."  In addition, Jesus said these words, "“If anyone would come after me, he must deny himself and take up his cross and follow me." (Mark 8:34).  It is very clear, Jesus was saying He is the Lord, we have to obey Him; how else does one define "following someone"?}

{Added 24/01/2015 - Here, is how the Apostle viewed a believer - one who has received Jesus as Lord: Col 2:6-7 (NIV) - ⁶ So then, just as you received Christ Jesus as Lord, continue to live your lives in him, ⁷ rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.}

Will I make the mark?
You might be tempted to say, “But brother Anthony, if it were the case, how do I know if I would make the mark {on submission to His Lordship}, and God will admit me?” We live in faith, through faith, and by faith. And faith is spelled as “R I S K”. I used to want that it should be a clear-cut issue, yes or no (it is common human tendency), but you know what, that is being legalistic! There is one thing, we cannot miss when we study the ministry of Jesus when He walked the earth, and that is He was against legalism. If it were 100%, or God MUST do it, it is not faith, it is legalism. Be careful of those who just preach grace, and nothing, but grace, it may be just another form of legalism. The Pharisees were so full of themselves, they insisted no work, 100% nothing, not even healing, saving, be done on Sabbath. Today, many of the overly grace believers, on the slightest hint of work, would accuse another of going down the slippery slope of works (for salvation). Does not that sound like legalism like that of the Pharisees?

Not any lordship but His Lordship
You might again say, “But brother Anthony, are you saying therefore, one need not necessarily have to accept Jesus Christ as his Savior, and can still go to Heaven or has eternal life?” No. Submission is not blind or Lordship cannot be accidental. By submission is not blind, I mean one does not submit to nothingness, in other words, when one submits, one is submitting to someone or something, otherwise, it is not submission. Lordship is not accidental, is to mean you cannot say, “But, I also did that what, can’t you, God, just count it that I done it, in submission to you?” In the earlier example, when God said to give away your lunch pack to the beggar, you did it in submission to Him. Another, not having heard from the Lord, cannot likewise, claim that he, too, has given his lunch pack before, to a beggar, and so he too had been in submission to the Lord. No, the latter’s giving of his lunch pack was merely a work, maybe even a good work if he was with right motive, but not a submission; he did it of his own accord or due to reason known to himself. The act, though, the same as that of the former, was only accidentally the same as that which the former did. A believer of Jesus Christ may not be told in person by God, to show that act of love or kindness, but he acted from his understanding of God’s Word, and was holding out, always, God, and His Words before himself, he has acted in submission. A non-believer, on the other hand, say, one who subscribes to some philosophy that exhorted acts of kindness, can do the same act of kindness, but he has not acted in submission to the Lord, Jesus or God, and so it is not the same. This is support, to say why one has to accept Jesus as his Savior (and Lord), without going into the justification and other works of the Cross.

Back to the question. Why is it possible?
Of course, it is possible for a believer of Jesus Christ to call Him, “Lord, Lord”, and not do what He says or said. We have been created with a free-will, and that free-will is not taken away from us, upon our being born-again. God does not “zap” you into a robot under his command and control; He does not hollow you out and replace you with Jesus Christ. He puts His Holy Spirit in you to help you in your submission to His Lordship. With the help of the Holy Spirit, you are to live out your submission of that Lordship which you professed with your mouth when you invited Jesus into your life to be your Savior. The Holy Spirit is there to help you, not that He has wrestled the command and control from you. You are to choose to be sensitive to the Spirit’s leading. If we do not listen to what God has said in His Word, or through the manifestation of the Holy Spirit, our calling of Him, “Lord, Lord”, are just empty words to the Lord. Our sayings of we love God are also just empty words, because those who love the Lord, embrace wholeheartedly his Lordship over their lives. Jesus confirmed it in the Word: that those who love Him obey His commands, and those who obey His commands are the ones who love Him.

If you love me, you will obey what I command (John 14:15).
Whoever has my commands and obeys them, he is the one who loves me (John 14:21a).

{Added 16/11/2010: If it was not possible, there was no need of Jesus to say this in Matt 7:21 - “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven."

Some things are immediate, some are not
Entering into salvation is immediate, lordship and love for God, starts with an acknowledgment, profession, and commitment, and need to be lived out. Even the Apostle Paul did not omit to say that we have to work out our salvation with fear and trembling (Phil 2:12). It is not works, per se, that we are exhorted to do, in working out of our salvation, it is our living out of the Lordship of God in our life, which we have acknowledged, professed, and committed. Clearly, insensitive separation of lordship from salvation harms the understanding of what God is trying to do in His salvation for mankind, and may even rob many of salvation!

How are you building your dream home?
It is possible to call Him, “Lord, Lord,” and not do what He says. But we are NOT to act that way. In that Luke passage, Jesus went on to talk about how 2 different persons’ houses would see different fates, one could not stand, a complete wash-out, when water of testing came, and another, could stand firm against that same water of testing because, it was built upon the foundation of Lordship of God; the former had no foundation (mere works), and it collapsed and was destroyed. Is your dream house built on the Lordship of God or is it built without foundation?


Anthony Chia – Lord, you know I believe I entered into salvation solely by your grace, your gift unto me, which I am eternally grateful. Yet, you have impressed upon my heart that you are after a kingdom of those who would wholeheartedly embrace your Lordship. May your desire be evermore fulfilled.

PS: For PART II, click this: Luke 6:46 - PART II - As Christians we are to obey His commands

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Ye are NOT gods

Another attempt to wrongly reinterpret

Contrary to John 10:34 & Ps 82:6, ye are NOT gods.

As an on-going proliferation, the “overly grace” believers continue their re-interpretations of scriptures with the skewed lenses of insisting that one, upon born again, is instantly and completely made perfect and righteous, and stays that way, for life, regardless of him sinning, including not needing to confess sin and ask for forgiveness, despite it being taught by the Lord Himself, or dictated by 1 John 1:9, for they believe that all sins, past, present and FUTURE, are forgiven of him AT his born-again moment. It is already unbearable that they use grace and love of God to justify the call to just bask in the grace of God, and ignore exhortation of good works, claiming that they already have the full mind of Christ at born-again, and therefore, have no need of anyone suggesting to them that they ought to or should or should try to do anything good. Their doctrines are so skewed that they believe they have arrived, when the whole counsel of the Word of God is suggesting that we are on a journey of holiness and righteousness, that we are to be holy as God is holy, we are to perfect holiness out of reverence for God, we are to imitate Christ, and grow to be more Christ-like, and that the Christian life is one, where we are no longer of the world but are in the world, and so we have to endure and be long-suffering as men, dependant on God’s love, grace and mercy, to run on, to complete the race marked for us, overcoming until the end.

And now it has come to my attention that among the overly grace believers, there are those who are re-interpreting John 10:34 and Ps 82:6 to say that we are gods to further strengthen their claim of perfectness and righteousness of a born-again. This is a misinterpretation, and must be pointed out. The clearly unacceptable thing that such overly grace believers are doing is that they are on a mission to discredit the church (institutional or otherwise), which if they have any sense of rightness in them, should have recognized that they are a part of (and should stop tearing it apart), labeling teachings by the church as lies, when many such accusations are relative emphases. It is one thing to put different emphases on different aspects of the faith, but is another, to spin new core theologies of the faith, which is what many of these overly grace believers are doing. We, as believers, must love, even the overly grace believers, just as God loves the sinners, but just as God hates sins, so must we also hate organized false teachings being spread in the church body, even when Scripture had it that, in the last days, there will be false teachings coming into the body to mislead even the elects.

Let me try to dispel the claim that we are gods by looking at Psalm 82 & the relevant verses of John 10. I will deal with Psalm 82 in my usual commentary style, with particular emphasis to point out that “gods” in the psalm was not referring to gods as in deities (god and goddess), as in god like Yahweh or Jehovah or LORD is God, or as Jesus or the Holy Spirit is God, in fact, not even as (the lower) angels.


Psalm 82

A psalm of Asaph.

1 God presides in the great assembly;
he gives judgment among the "gods":
2 "How long will you defend the unjust
and show partiality to the wicked?
Selah [The psalmist, Asaph, declared that God presides in the great assembly; He gives judgment among the rulers and judges or any others who are in positions to judge. This is the most logical interpretation of the word “gods” here. Let me explain:

I believe this psalm was an outcry against men, and based on my interpretation, it was particularly against the rulers and judges or any others who were in positions to judge, and even lead. It was not an outcry targeted against God. Verse 2 was very clear in meaning, the psalmist was expressing that it had been going on for a long time, that the unjust had be defended for, and partiality had been shown to the wicked; it could not be directed at God. The “you” in verse 2 could not have been referring to God, because simply God could not be defending the unjust and had shown partiality to the wicked. God may allow certain wickedness to continue on, but it is another matter to suggest that God has defended the unjust and shown partiality to the wicked. God is holiness, and there is no wickedness, not even a tiny bit, in God. God is good all the time. In verse 1, “he gives judgment among the “gods”, simply mean God judges among the men rulers and judges, and leaders or those who lead. The Psalmist was trying to drive home the point that we should not forget we are just vice-regents to judge and to lead; there is still God who presides and judges men in the exact same roles that He had called us to play in the world.

The “you” here, in verse 2, was referring to men, particularly, rulers and judges or any others in positions to judge. Now, if you are thinking and asking the question of whether or not, there is a basis for my claim, besides saying that it is logical, you are perfectly justified, but I will give you the answer when we come to the same word, “gods” in verse 6, which is what the overly grace believers are using as the verse to claim god status.

Before I move on to the next verse, is it possible that verse 1 was referring to God presiding in great assembly of deities or real gods? The answer is “no”, because verse 2 & the subsequent verses 3-4 suggested to us that men were being referred to. Now, this is a very short psalm, and if you believe with me that the psalmist was expressing concern over the state of affairs of men with appeal to God Almighty, and not {affairs} of the deities or gods, these verses in the body of this short psalm had to refer to men. Furthermore, verse 7 (we will see later) clearly indicated that men were being referred to.]
3 Defend the cause of the weak and fatherless;
maintain the rights of the poor and oppressed.
4 Rescue the weak and needy;
deliver them from the hand of the wicked. [The “you” in verse 2 were asked by the psalmist to defend the cause of the weak and fatherless; maintain the rights of the poor and oppressed, rescue the weak and needy; deliver them from the hand of the wicked. The “gods” in verse 1 and the “you” in verse 2 were referring to the same – men, particularly, the rulers and judges or any others in positions to judge. In other words, the rulers and judges who purportedly were answerable to God (as in verse 1), but instead were doing the things in verse 2, were being exhorted by the psalmist to do the things he listed in verses 3 & 4.]
5 "They know nothing, they understand nothing.
They walk about in darkness;
all the foundations of the earth are shaken. [“They” here referred to the people mentioned in verses 3 & 4, namely, the weak and fatherless, the poor and oppressed, and the needy. This category of people, according to the psalmist, they were ignorant and lacked understanding, they stumbled around among the wicked, and justice for them was perverted. They walked about (walked on, KJV) in darkness, not “they walked in darkness”. So, wicked were not them, but those who perverted righteousness and justice.

What was meant by the foundations of the earth, or the foundations of the earth were shaken? King David, in his various psalms, left us some clue. In psalm 11:2-3, these are what we read:

2For look, the wicked bend their bows;
they set their arrows against the strings
to shoot from the shadows
at the upright in heart.
3 When the foundations are being destroyed,
what can the righteous do?"

And in psalm 89:14 we read this, concerning foundation (of the throne of God):

Righteousness and justice are the foundation of your throne;
love and faithfulness go before you.

It can be inferred from these that the foundations of the earth having been shaken, was referring to the righteousness and justice of God having been destroyed or perverted.

I believe the choice of the psalmist in using the phrase “foundations were shaken” was intentional to signify that God would be angry. An idea of this we can see in David’s Song of Praise recorded for us in 2 Sam 22. This song of praise was authored by David after his deliverance from King Saul (and his other enemies). We, of course, know that despite David’s righteous and honorable dealings with King Saul, the latter was bent on dealing with David unjustly and with wicked intentions. In verse 8 of 2 Sam 22, we read during the time of David’s distress,

The earth trembled and quaked,
the foundations of the heavens shook;
they trembled because He {God} was angry

As in the many scenarios recorded in Scripture when God’s foundations, of righteousness and justice were shaken, we could expect God to act to reinstitute those foundations again; and that was what the psalmist was banging on, in his concluding verse 8 below, which we would address in a moment.]
6 "I said, 'You are "gods";
you are all sons of the Most High.'
7 But you will die like mere men;
you will fall like every other ruler." [Now, the verse of contention, v6; the psalmist said, ‘you are “gods”’. The “you” was referring to the people in verse 2, and the “gods” was the same “gods” in verse 1. The Strong no. used (Hebrew) for “gods” here, was H430, and when one looks at the Lexicon for the meaning, one will find that besides the meaning of true god related meaning like God, god, goddess, deities, there is another, and that is “rulers and judges”. One can see from the context of the psalm which I have also amplified, “rulers and judges” was the best fit for the meaning intended by the psalmist for the word “gods” used in verse 1 and verse 6.

In fact, the subsequent verse, v7, further suggests that the psalmist was referring to men, the “gods” will die like mere men; they would fall like every other ruler.

So, verses 6 & 7 should be interpreted as: You, rulers and judges or any others in positions to judge, and even lead, you were all sons of the Most High (God) {and they were, Israelites were the sons of the Most High}, but you would die like mere men, you would fall like every other ruler (without any distinction as sons of the Most High).
8 Rise up, O God, judge the earth,
for all the nations are your inheritance. [The psalmist finished off this outcry against the judges and rulers of his time (the “gods”), with plea for God to arise and judge the earth, for all the nations are His.

One would realize the significance of this verse 8 when one scrutinizes the text surrounding John 10:34 where Jesus quoted, “You are gods”.]


It is very clear that the “gods” referred to in this psalm were referring to the rulers and judges or any others in positions to judge, nothing of the sort that suggested that men who were the children of God were gods. So, even when we are born again, and become children of God, we are not gods, not in this life, anyway.


John 10:34 explained

Now, I will proceed to talk about John 10:34 which referred back to the key verse which we have just looked at, Ps 82:6.

The background to verse 34 was this (you can read them from John 10:22-33): It was the time of the Feast of Dedication at Jerusalem, and it was winter, and Jesus was in the temple area walking in Solomon Colonnade. The Jews gathered around Him, and asked Jesus not keep them in suspense but to tell them plainly who He was (since prior to this, they had seen Jesus did a number of miracles, including opening the eyes of a blind). Jesus answered them saying that He had already told them but they just wouldn’t believe. Jesus declared to them that He and the Father God were one. The Jews on hearing that wanted to stone Jesus for blasphemy, saying that Jesus, “a mere man, claim to be God”. Jesus answered them by quoting Ps 82:6 in verse 34:

34Jesus answered them, "Is it not written in your Law, 'I have said you are gods'? 35If he called them 'gods,' to whom the word of God came—and the Scripture cannot be broken— 36what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, 'I am God's Son'? (John 10:34-36)

At first glance, it may appear that Jesus was trying to say that men are gods since the Jews accused Him of blasphemy by stating He, a mere man, was claiming to be God. But if one thinks more deeply, that could not be the intention of Jesus, it would have been a lame answer if that was what it was intended to mean, for if it were so, then every man could likewise claim that he was God since the argument was that everyone was a god. And if that were, also the meaning for “gods” in Ps 82:6, wouldn’t it be obvious to the Jews as well, that everyone was a god. That was not what Jesus was saying; but first, let us look at the Greek word used here, in John 10:34, since the New Testament was in Greek, and the Psalms being part of the Old Testament, were in Hebrew.

The Strong no. (Greek) for “gods” in verse 34 is G2316, and the Lexicon gives the same groups of meaning as the Hebrew H430. The clear additional meaning was the meaning, “of God” or “things or that of God” which was not clear from H430. What is important and relevant to us though is that G2316 has in it as well, the meaning of “gods” as representative or vice-regent, chiefly magistrates and judges. Now, this is the meaning of “gods” in verse 34 of this John 10, same as that in Ps 82:6, namely, rulers and judges or any others in positions to judge. Referring to the Jews in the temple, perhaps, the Pharisees and the Sadducees, and even other Jews who were knowledgeable enough to have considered blasphemy and wanted to stone Jesus, Jesus was pointing out that they were indeed rulers and judges, and people in positions to judge, and even lead others, yet, just as in the law (wide application of the law included the whole of the Old Testament, including the Psalms), they, rulers and judges were not judging rightly. Jesus elaborated in verses 35 & 36. Jesus said the psalmist, unto whom the word of God came to {some have preferred “whom” as referring to the “gods”, i.e. they were judges called of God}, had called them, including the Jews whom Jesus were referring to, gods, meaning rulers and judges, and any others in positions to judge; and as such gods (meaning rulers and judges), they had not judged rightly and had perverted God’s righteousness and justice (you can read these in Ps 82), and now, they, again as gods (meaning rulers and judges), wanted to say of Him, Jesus, the Ruler and Judge, whom the Father God had set apart and sent into the world, as having blasphemed when He had said that He was the Son of God when they {the rulers and judges} were only “of God” or the representatives or vice-regents of God, and He, Jesus was The Representative or The Vice-Regent of God, coming to fulfill Ps 82, according to the plea of the psalmist in the last verse, v8 - Rise up, O God, judge the earth, for all the nations are your inheritance.

In essence, Jesus had just answered them, Jesus said He was the fulfillment of Ps 82, the Ruler and Judge to come, because the sons of God (Jews, generally), of God, as rulers and judges, were not judging right, allowing the foundations of God, righteousness and justice, to be shaken. It should also be noted that Jesus, followed through, from verses 34-36, to state that Jews, as rulers and judges, of God, should believe that He was OF GOD since He was doing the works of God (to help the poor and needy, the weak and oppressed, by works of miracles, which were part of the works of God), but instead the response from them was that they again were upset, and wanted to seize Him even more. The response, I believe, was because Jesus was insinuating that they (being the gods) did not do their job right {Jesus had no need to spell them out, it was all in Ps 82, and they knew it}, and that was why He had to come!

Of course, during Jesus’ ministry on earth, He moved only in righteousness and justice, and love and faithfulness went before Him, as in Ps 89:14. He will return again, to finally take up His position as the Ruler and Judge.


Use of Daniel 2:47 showed the overly grace believers were wrong

Now, the overly grace believers also quoted another verse in the Bible and use it together with the above to adamantly suggest that we should acknowledge ourselves as gods. And this verse is Daniel 2:47 –

The king said to Daniel, "Surely your God is the God of gods and the Lord of kings and a revealer of mysteries, for you were able to reveal this mystery." (Daniel 2:47)

Now, the Strong no. for gods here, in verse 47 is not the same as that for Ps 82. Here the no. was H426, and this is the one that has essentially one meaning, god as in deities, or as in God is god. In fact, if indeed the psalmist of Ps 82 had intended that he was referring to men as gods, he would have used H426 rather than H430. Of course, the King Nebuchadnezzar was referring to the LORD as God of gods (and not referring to the LORD as the God of men). In fact, by using this Daniel verse, the overly grave believers were contradicting themselves; it was just that they did not know H426 was used in Daniel 2:47, instead of H430, as used in Ps 82 which had the corresponding Greek form in G2316, as used in the New Testament in John 10:34.


The Conclusion

Ye are not gods (H426). Those wanting to know another of core tenet of the faith being reinterpreted by the overly grace believers, can read my separate article,"1 John 1:9 is for believers".




Anthony Chia – We are NOT gods, yet we, of God, are rulers and judges. Be good rulers and judges, fellow believers, as we wait for the final coming of the Ruler and Judge, our big brother, Jesus.

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Judges series - Judges 14

The way to read this article is that the orange underlined texts are the verses of the Bible (NIV, unless otherwise stated). The black texts following the Bible verses (and enclosed by square brackets) are my commentaries. At the end of these Bible texts and commentaries, I have inserted a section on "Points to take note/What we have learnt/can learn".
{For full listing of all articles in this series, click here}

Samson's Marriage

1 Samson went down to Timnah and saw there a young Philistine woman. 2 When he returned, he said to his father and mother, "I have seen a Philistine woman in Timnah; now get her for me as my wife." 3 His father and mother replied, "Isn't there an acceptable woman among your relatives or among all our people? Must you go to the uncircumcised Philistines to get a wife?" But Samson said to his father, "Get her for me. She's the right one for me." 4 (His parents did not know that this was from the LORD, who was seeking an occasion to confront the Philistines; for at that time they were ruling over Israel.) [The stirring referred to in the last verse of previous chapter was this – go and get a particular Philistine woman as wife. This stirring was of the Lord.]5 Samson went down to Timnah together with his father and mother. As they approached the vineyards of Timnah, suddenly a young lion came roaring toward him. 6 The Spirit of the LORD came upon him in power so that he tore the lion apart with his bare hands as he might have torn a young goat. But he told neither his father nor his mother what he had done. 7 Then he went down and talked with the woman, and he liked her. [This part of the story speaks of the first occasion that Samson realized he had special strength. It occurred on his way to meet the Philistine woman he wanted to marry.] 8 Some time later, when he went back to marry her, he turned aside to look at the lion's carcass. In it was a swarm of bees and some honey, 9 which he scooped out with his hands and ate as he went along. When he rejoined his parents, he gave them some, and they too ate it. But he did not tell them that he had taken the honey from the lion's carcass. [After some time, Samson went back to the Philistine woman again, this time to marry her. His parents again accompanied him on the journey. Because they used the same route, Samson went back to the carcass of the lion he killed the previous time he passed by the place. It said here that he took the honey from the carcass, ate it, and even gave some to his parents who ate them as well. It was a strange thing, lion carcass, bees and honey. And it became Samson’s riddle which you will read later on.] 10 Now his father went down to see the woman. And Samson made a feast there, as was customary for bridegrooms. 11 When he appeared, he was given thirty companions. [It seemed it was customary for the town folks to assign 30 male companions to the bridegroom. Samson got 30 men companions.] 12 "Let me tell you a riddle," Samson said to them. "If you can give me the answer within the seven days of the feast, I will give you thirty linen garments and thirty sets of clothes. 13 If you can't tell me the answer, you must give me thirty linen garments and thirty sets of clothes." "Tell us your riddle," they said. "Let's hear it." 14 He replied, "Out of the eater, something to eat; out of the strong, something sweet." For three days they could not give the answer. [Samson gave the 30 men a riddle for them to guess within the 7 days of feast. Samson was to make a 7 days feast before taking the hand of the bride. The bet was 30 set of linen garments and 30 set of clothes.] 15 On the fourth day, they said to Samson's wife, "Coax your husband into explaining the riddle for us, or we will burn you and your father's household to death. Did you invite us here to rob us?" [For 3 days, the 30 men could not give the answer, so on the fourth day, they went to threaten Samson’s bride for the answer of the riddle.] 16 Then Samson's wife threw herself on him, sobbing, "You hate me! You don't really love me. You've given my people a riddle, but you haven't told me the answer." "I haven't even explained it to my father or mother," he replied, "so why should I explain it to you?" 17 She cried the whole seven days of the feast. So on the seventh day he finally told her, because she continued to press him. She in turn explained the riddle to her people. [Samson’s bride pestered him for the answer, and finally on the 7th day, Samson told her the answer.] 18 Before sunset on the seventh day the men of the town said to him, "What is sweeter than honey? What is stronger than a lion?" Samson said to them, "If you had not plowed with my heifer, you would not have solved my riddle." [When the 30 men finally got the answer correctly, Samson realized that his bride gave him away.] 19 Then the Spirit of the LORD came upon him in power. He went down to Ashkelon, struck down thirty of their men, stripped them of their belongings and gave their clothes to those who had explained the riddle. Burning with anger, he went up to his father's house. 20 And Samson's wife was given to the friend who had attended him at his wedding. [Ashkelon, one of the 5 city-states of Philistines, commentators put it as 24 miles away from Timmah, was where Samson went to get the clothing he had promised the 30 men. It was far enough not to create any commotion at the wedding place. Samson was really angry that his bride gave him away, but apparently not enough for him to remember he could be tricked again by a woman, which we will later learn in Chapter 16.]

What we can learn here:

1. If the Lord wants it done, it is not foolishness. The Philistines were a great enemy of the Israelites. At the opening of the previous chapter, we read that the Philistines oppressed the Israelites for 40 years. Pure thoroughbred Jews would not marry a pagan and enemy woman as wife. Generally speaking, the Jews understood that God frowned upon the Jews inter-marrying the non-Jews, because God did not want the non-Jews to mislead the Jews into worshipping other gods, and practising their religious practices. We should not speak of this as foolishness on Samson’s part, because the Word is clear that it was a stirring by the Lord (Judges 13:25 & v4 above).

2. God will show hand, so to speak, when the time comes; we need to wait patiently for that day, and recognize it when it comes.

For example, God did not show hand to Moses until Moses was 80 years old, at a time that Moses was probably thinking that he was going to be a shepherd of his father-in-law’s flock for life.

I, too, am waiting and learning to recognize such. Perhaps, the Lord has shown hand, and I am still not quite recognizing it. Samson’s supernatural strength was later to be so powerful that he could pull down a pagan temple proper, but at the moment when God first manifest that power to show him, it was relatively mild; here, we read of the comparison, tearing apart with his bare hands of a lion contrasted with what a normal person of that time was capable of doing, tearing apart of a young goat, but nevertheless, it was exceptional, it was supernatural. Did God show you something exceptional or supernatural that you would otherwise not able to do? God might be showing hand to you!

3. Do not worry if you have missed it, i.e. you have not recognized it. Our God is a God of second chance. How exactly God is going to remind you of his specific anointing for your life, I cannot say for sure, will he show a similar “fighting” episode for you to overcome again? Maybe, maybe not; in the case of Samson, God reminded him of the specific anointing on him by having him passed by the same track, having the lion carcass still left there with bees having made a home in the carcass, producing honey for Samson to come along to scoop it out with his hands and ate it as he went along. Now, this episode had seated well in the heart and mind of Samson, because later when he had to give a riddle for his 7 days marriage feast ritual, he used it as the riddle. So, still watch for yours (God’s reminder, I mean)!

4. Sometimes, we slip, and we slip! Samson slipped here; he should not have told his bride the answer to his riddle, and we see later, in chapter 16, he made the same type of mistake all over again. In that sense, God has always picked one of us, mere men, as his servants. Some of us just made God’s job a little “harder” but nothing is too hard for God. He will still work out all things for the good of those who love Him, who are called according to His purposes (Romans 8:28).

5. When we continue in His will, God continues to grow the specific anointing upon us. Despite his parents’ original objection, not only that, I am sure, other Israelites around, friends and relatives, must have objected and frowned upon what was intended to be done, yet Samson persisted to want to marry a Philistine woman. I believe, even the giving of the riddle, “Out of the eater, something to eat; out of the strong, something sweet.” was prophetic, i.e. it was the Lord’s idea to give the riddle. Its contemporaneous answer was the lion, but the prophetic answer was another! Perhaps, at the end of my expositions on the 4 chapters of the Bible devoted to Samson, I will make an attempt to answer the riddle!




Anthony Chia – Lord, I pray when you show your hand, we will recognize it. Amen.

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Psalm 16 –King David’s profession of faith

The way to read this article is that the orange underlined texts are the verses of the Bible (NIV, unless otherwise stated). The black texts following the Bible verses (and enclosed by square brackets) are my commentaries. At the end of these Bible texts and commentaries, I have inserted a section on "Points to take note/What we have learnt/can learn or a conclusion".


[Before we look at the psalm proper, let me say that it is unnecessary to dig and expound on whether or not, psalm 16 was authored by King David. The fact that the Apostles, Peter and Paul, referred to it (in Acts 2:25-31, and Acts 13:35-37 respectively), and mentioned David was the one, i.e. the author, that should settle it.

My premise is precisely that, that psalm 16 was authored by King David, and it represented King David’s profession of faith in the LORD (Jehovah) as well as in the Lord (Jesus Christ). The word “LORD” {all capitalized, in the Old Testament was referring to Jehovah, which, in the Triune God, should be the same as Father God. The “Lord” {capitalization only on “L”} is commonly referring to Jesus Christ; and of course, the word, “lord” means master. Of course, while the Lord, Jesus, is our Lord or Master, it is also true that the LORD or Jehovah or Father God is also our Master. We know scholars have identified many scriptures of the Old Testament as being prophetic, and were talking about the Lord, Jesus Christ. However, it is not common knowledge for one to think that David was aware of the Lord’s coming, after him, and would deliver him, David, out of death. I strongly believe that King David, being a prophet, had had received revelation from God concerning Jesus, from his lineage, coming to be the Lord. This prophetic psalm of David is the proof of that, and so I titled this psalm as “David’s profession of faith”.

To fully appreciate David’s heart, we need to appreciate that in the Old Testament, God of the Jews was notably the LORD or Jehovah. I believe, also, it is correct understanding that Old Testament Jews did note the coming of the Holy Spirit upon individuals, but not indwelling. The indwelling came about only with Jesus’ death and resurrection. But Jesus, Himself, did not quite feature in the lives of the Old Testament Jews, except what the prophets revealed about the Messiah, prophetically. And so, here, we should find David firstly addressing the LORD as the Lord or his Lord, and then also recognized that there would be a Holy One coming as the Lord over him, even as he, David, was the servant of the LORD, Jehovah.

And so, the earlier parts (verses 1 – 9) of the psalm, David dealt with his recognition of the LORD as his Lord or God. In the latter or ending part (verses 10 – 11), David revealed the insight that the LORD had given him concerning his salvation, concerning the Lord, Jesus.

There are those who argue, for this psalm 16, David was speaking about deliverance from death, and not deliverance out of death. If one views this psalm as a profession of faith in the LORD and in the Lord, the answer is clear, it is deliverance out of death, and not the more commonly held, deliverance from death. In any case, my own view, even without this revelation, that this psalm was a profession of faith in the LORD and the Lord, is that one should not jumped to the conclusion that David was thinking that he would not die, as was Enoch who did not see death, or Elijah, who was taken up, and did not die as such. Apart from Enoch and Elijah, great men of God died, and I am sure David knew that. Come on, we all pray for ourselves, our loved ones, and others, for health and longevity, blessings, fullness of life, etc, etc, but we all know that we will die (physical death) one day. Maybe, you think you are exceptional, you can be an “Enoch” or an “Elijah”; I don’t.]

Psalm 16 (A miktam of David)

1 Keep me safe, O God,
for in you I take refuge. [God, I take refuge in you, said the psalmist, David. Indeed, in God, we will find the safest refuge or hideout.]
2 I said to the LORD, "You are my Lord;
apart from you I have no good thing." [David recognized that Jehovah (”the existing one”) was his Lord, and that the LORD was the one who held together every good thing in his life, apart from the LORD, he had no good thing.]
3 As for the saints who are in the land,
they are the glorious ones in whom is all my delight.
4 The sorrows of those will increase
who run after other gods.
I will not pour out their libations of blood
or take up their names on my lips. [David said, the saints of the LORD were the ones he was happy to associate with, they were the glorious ones, but those who ran after other gods, he would not want to have anything to do with them. David would not join them in any way to honor any of the other gods or profess or proclaim their names; the lot of those who ran after such gods was only increasing sorrows.]
5 LORD, you have assigned me my portion and my cup;
you have made my lot secure. [David recognized the LORD had assigned him his portion and his cup, had made his lot secure.]
6 The boundary lines have fallen for me in pleasant places;
surely I have a delightful inheritance. [David declared that the LORD had blessed him much, a delightful inheritance.]
7 I will praise the LORD, who counsels me;
even at night my heart instructs me. [Not only that, David said he would praise the LORD for He counseled him; even at night, the LORD impressed upon his heart what to do.]
8 I have set the LORD always before me.
Because he is at my right hand,
I will not be shaken. [David said he had set the LORD always before him. He knew the LORD was at his right hand. As such, David said he would refuse to be shaken, whatever the situation.]
9 Therefore my heart is glad and my tongue rejoices;
my body also will rest secure, [Because he knew that the LORD was at his side, and that he always gave the LORD the honor due His name, David could say his heart was glad and his tongue rejoiced, and his body rested secure.]
10 because you will not abandon me {my soul} to the grave,
nor will you let your Holy One see decay.
11 You have made [e] known to me the path of life;
you will fill me with joy in your presence,
with eternal pleasures at your right hand. [David was full of faith and trust in the LORD that he declared that the LORD would not abandon him to Sheol, nor would Jehovah let the Holy One (Jesus, the Messiah) see decay, meaning Jesus would not stay bound in Sheol. The LORD had made known to David the path of life. David had had revelation of Jesus, the Messiah and Savior, that Jesus would come and die, and to go to Sheol but He would not be bound in Sheol (This interpretation is consistent with Apostle Peter’s interpretation given in Acts 2:25-31). Jesus would come to Sheol and free him, David, from Sheol (v10). Afterwards, the LORD would fill him, David, with joy in His presence, with eternal pleasures at His right hand, together with the Messiah after the latter’s resurrection into Heaven.]


Conclusion:
King David knew who his God was - the LORD or Jehovah. He knew what he had, all good things, were from the LORD, and he knew where his allegiance should lie, and for his earthly life, he knew where to put his trust, and where his help would come from, and who he should honor and worship; but he also knew that the LORD had shown him the path of life (eternal life), that in time to come, he would be delivered out of his death, and he would not remain in Sheol. Indeed, Jesus went to Sheol after his death on the Cross, and Sheol could not hold Him, and he was resurrected by the LORD. The Lord, Jesus, as was professed here, by King David, delivered him, David, out of death, and now David is filled with joy in the LORD’s presence, sharing the eternal pleasures of the LORD, together with our Lord, Jesus Christ who is also now at the right hand of the LORD. If you like, I believe you can even say the Lord, Jesus Christ, is the eternal pleasures at the right hand of the LORD, Father God.



Anthony Chia – Now, for me, the LORD, the Father, coming as the Son, the Lord, is my shepherd, I shall not be in want {from Ps 23:1}

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Peter's call to holiness

But just as he who called you is holy, so be holy in all you do; for it is written: "Be holy, because I am holy." (1 Peter 1:15-16)

The interpretation of the above is straightforward: Peter said God is holy and we are to be holy in all we do because it was written, “Be holy, because I am holy”. This is despite the phrase “Be holy, because I am holy” was first quoted in the Old Testament in the Book of Leviticus.

In Bible interpretation we first try to understand what the writer was trying to put across, or the theme of a particular passage(s). Often Biblical writers, Paul, particularly, wrote with great flow, meaning, their singular theme ran over many verses, even chapters (chapters, being put in there by us).

In more recent times, I have engaged some of the “overly” grace believers in discussions on the internet, I realised that their doctrines are very skewed indeed. I was “attacked” for exhorting effort to be holy by a mere signing off, with a prayer of asking God to help me to be holy in line with 1 Peter 1:16. This was how I signed off:

“God, help me to be holy as you are holy, in keeping with 1 Peter 1:16
AC”

Such overly grace believers’ tendency is to argue that we, the traditional institutional church (“ICs”, as they called us) use isolated and often singular verse to expound on the need for people to live right, be righteous and be holy in the things we do, to confess, and ask for forgiveness for our sins. Do not be taken in by their allegations that believers’ positions on such matters of right living, repentance, confession, and asking for forgiveness are based on isolated singular verses in the Bible; it is not like that. Before I expound on this passage of the Apostle Peter in this first epistle of his, let me quote that even the Apostle Paul, in 2 Cor 7:1 echoed the same:

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

[Added: 07/07/2011 - Another call by the Apostle Paul is found in his epistle, 2 Timothy, particularly in 2 Tim 2 & 3. The key text there being 2 Tim 2:21: - "If a man cleanses himself from the latter {ignoble, from v20}, he will be an instrument for noble purposes, made holy, useful to the Master and prepared to do any good work."

You can hop over to this separate article,"You must choose to cleanse yourself from ignoble", to see the importance of our part to cleanse ourselves from ignoble (whole list of ignoble from the epistle was given in the article).]

The truth is that, often, there were singular themes running in the passages of Biblical authors, not singular verses; and when it is the former, it meant that the issue in the heart of the author was very important, and if we believe that the writings in the Bible were God-inspired, then, it meant it was also very important in the heart of God.

Sometimes, it makes one wonders what the overly grace believers were driving at. The overly grace believer has one, and only one belief in their entire theology – By grace, God has, through the finished work of Jesus Christ on the Cross, forgiven us for all our sins, past, current, and FUTURE, ALL DONE AT our born again, nothing for God to forgive anymore, no blemishes to talk about, no unrighteousness or un-holiness can ever be present in a believer regardless of the individual sinning subsequently. I do not want, in this article, to discuss what is amiss in this theology which has gained many followers among Christians, but for those who are curious enough, you may read my separate article, “1 John 1:9 is for believers”, to gain a better understanding of the danger in such a “grace, and nothing but grace” theology.

Back to the passage in discussion, the Apostle Peter was calling the children of God to be holy, and this singular theme ran all the way from 1 Peter 1:14 to 1 Peter 2:12, minimally. I will put down here, some of the relevant verses to illustrate the importance of seeing flow in biblical interpretation:

1 Peter 1:14-16 -
14As obedient children, do not conform to the evil desires you had when you lived in ignorance. 15But just as he who called you is holy, so be holy in all you do; 16for it is written: "Be holy, because I am holy."

1 Peter 1:21-22 -
21Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God. 22Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart.

Yes, there is recognition of purification of being born again in the above verses.

1 Peter 2:1-3 -
1Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind. 2Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, 3now that you have tasted that the Lord is good.

We are To GROW IN OUR SALVATION, and that is including growing in matter of holiness and righteousness.

1 Peter 2:5 -
5you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.

As we grow, we are BEING built to be a holy priesthood.

1 Peter 2:11-12 -
11Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. 12Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.

There we have it, Peter made a "closure" with the call for us, BELIEVERS, to abstain from sinful desires which war against our soul, and to live right, and do good deeds so that we may glorify God. By the way, sinful desires come from the sinful nature that is still in us.

This is how I read (passages in the Bible), and may I encourage you to do likewise. If there is no need of us to work on righteousness and holiness, why do you think we have so many such passages in the New Testament? And please, they are addressing believers, more than they were addressing non-believers, if we are truly honest with ourselves.

For those who do not want to avoid, but want to face the fact that holiness and righteousness are top priority with God, you may want to read other articles under the “Holiness series” caption; recommended reading: Way of Holiness - Way of the Lord.


For those who ask, “But what if I sin again, and again? What am I going to do?” Go do 1 John 1:9. But will God forgive me again and again? Jesus was asked a similar question by Peter himself {Matt 18:21-22}. His answer gave us the assurance, if He had asked that we do that, to forgive, and forgive, and forgive, and …., forgive a brother, how much more would He not forgive us, when we confess and ask Him for forgiveness!



Anthony Chia, high.expressions - God, I know you hate profanity against your holiness, help me Lord, to refrain from that.

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What about propitiation, forgiveness, and appropriation?

Nicodemus’ question
In John 3, Nicodemus asked Jesus about how one can enter the Kingdom of God, and Jesus replied him, saying “no one can enter the Kingdom of God unless he is born of water and the Spirit.”

I have expounded on what was meant by being born of water, and being born of the Spirit, in my article, “No one can enter the kingdom of God unless he is born of water and the Spirit.”

Just as a recap, post-Jesus’ death and resurrection, both events, born of water and born of the Spirit happen at one go/one sitting, and it is when one gives his life over to Jesus (upon his salvation/born again/conversion).

Briefly, at conversion, 2 events take place: one is born of water, and one is born of the Spirit. To be born of water is referring to the cleansing work of the blood of Jesus upon the person. The blood of Christ cleanses the person of all his unrighteousness resulted from sins; the result is that a) the original righteousness of God given to Man (Adam), lost by Adam in the Fall of Man, in the Garden of Eden, gets restored or re-established back to the person, and b) all unrighteousness from the person’s own sins are also cleansed of him.

To be born of the Spirit is referring to the quickening of the spirit of man with the indwelling of the Holy Spirit, and the adoption of the spirit of that man as son of God by the Holy Spirit.

No explicit mention of propitiation, and forgiveness
However, in the answer given by Jesus, in response to Nicodemus' question, Jesus only stated that one must be born of water, and born of the Spirit (John 3:5), and did NOT elaborate on issues of propitiation, and forgiveness by God, except to say to Nicodemus who was already puzzled by Jesus’ saying of the need to be born again, the following words, in John 3:14-15:

14Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, 15that everyone who believes in him may have eternal life. (John 3:14-15)

This leaves me to say, it must be implied in the birthing of a man by water and by the Spirit, that God has forgiven the man who has come to acknowledge Jesus as his personal Lord and Saviour. One may say, “But it is in the Sinner’s Prayer”, but the Sinner’s Prayer is a prayer coined by men, subsequently. The Sinner’s Prayer may have, and should have, elements of the person asking the Lord to forgive him of all his sins, and to acknowledge that the Lord will be the Lord of his life, but still it does not tell what actually will transpire in this appropriation by the reciting of the Sinner’s Prayer.

Appropriation, in brief
What is appropriation in the first place? Appropriation is the act of making something ours. To understand appropriation, and why appropriation is needed, in this context, we need to look at what Jesus did on the Cross. A good text from Scripture is 1 John 2:1-2. And I want to use the New King James Version (NKJV) because it still retains the word, “propitiation” in the text.

1 My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. 2 And He Himself is the propitiation for our sins, and not for ours only but also for the whole world. (1 John 2:1-2 NKJV)

Propitiation, in general
With the above, we will now tackle all the 3 words, propitiation, appropriation, and forgiveness, starting with propitiation. I must, firstly, say that there are various schools of thoughts on what is comprised in propitiation or “atonement”. Atonement is the NIV equivalent of propitiation. Just for information sake, I put down as well, the NIV version of the 1 John 2:1-2:

1My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense—Jesus Christ, the Righteous One. 2He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world. (1 John 1:1-2 NIV)

Now, I shan’t go, in any elaborate fashion, into the various shades of thoughts concerning propitiation or atonement, but I will point out the essence of my preferred interpretation of what is meant by “Jesus is the propitiation for our sins”.

Essentially, propitiation means to satisfy the demand of justice. There are those who argue on the words of demand or justice, including such preferences: moral demand, legal demand or penal demand, moral justice, legal justice, divine justice. Even the word, “to satisfy” is being argued, whether it should be “to appease”, “to pay for the penalty required”, “to ransom” or “to make good”, etc.

The general idea should be that Jesus became the satisfaction for what was required, and that which was required was resulted from the consequence of our sins. When a satisfaction is achieved or received, it means whatever the matter, it is now alright. In theological term we now say you are justified (with atonement, you are justified). If you can understand up to here, you are fine; although I am going to give my more precise take on what is meant by Jesus is the propitiation for our sins, next.

Propitiation, more precisely
Firstly, we must understand we are talking about God. I believe the understanding should be along the following lines: The very nature of God is holiness, or the number one nature-attribute of God is holiness. For those wanting to get a clear picture of why I hold this view, you can read my separate article, “Way of Holiness – the way of the Lord”, in which I showed where it showed in Scripture that holiness is the most fundamental attribute of God.

God being Holiness, necessarily, demands holiness, righteousness, and justice. In a manner of speaking, it is in Him, He can’t help it; there can be no lies, no evil, no wickedness, no unrighteousness, no un-holiness, no darkness, no sin, in God. Such things just do NOT go with God. There has to be judgment, righteous judgment with God. I would NOT follow an unrighteous God, would you? If there is no righteous judgment, what we get is chaos! Our God is a God of order, a God of peace, NOT chaos.

Unrighteousness must separate from righteousness, they cannot be together any more than 2 like-pole ends of 2 magnets are pushed together; the weaker magnet will be pushed away. Sin brings on unrighteousness, and so, sin causes the separation. Satan, formerly Lucifer, an arch-angel, sinned, and he had to separate from God (you can read of this in Eze 28 - dual contexts text); NOT only that, the righteous judgment of God already meted out (NOT fully carried out) the punishment required (for Satan) - be put far away from Holiness (God), in the burning lake of fire in Hell. In other words, Holiness demanded satisfaction. The satisfaction required is NOT for angels or men to decide, Holiness Himself decides {added 16/08/2010: Jude, in Jude 1:6, stated that for angels who disobeyed God, God has kept them in darkness, bound with everlasting chains for judgment on the great Day}.

If such (be thrown into the burning lake of fire of Hell) was the punishment required, then when men sin, and brought on unrighteousness, such is also to be the punishment for men. And so, when Adam sinned, he brought on unrighteousness unto men, in other words, he lost the righteousness of God which God put into men. And his punishment was the same, death, 2nd death – to go to where Satan was scheduled to go, the burning lake of fire of Hell. This is how I view the need for propitiation, the need to satisfy the demand of justice, it is being due to the very nature of God, Holiness.

Ransom, not to Satan
Yes, Bible has references containing the word “ransom”, giving the suggestion that Jesus was/is the ransom, but I personally think that, it is NOT the right interpretation to say that Jesus was/is the ransom to satisfy Satan. Yes, God is getting you and I back, so that we will NOT be counted {reckoned} with Satan, for Satan is destined for Hell. It is for that reason of NOT wanting us to be counted with Satan, and NOT that God is being held ransom by Satan, that Jesus died for us. Ransom, in context, should be referring to “that which is needed to appease the demand of Holiness, NOT Satan, so that when Holiness is satisfied, it no longer requires a man to go to Hell.

Curse, brought on by Satan
I have elsewhere referred to the penalty tied to God’s commandment for Adam NOT to eat of the fruit from the Tree of knowledge of good and evil as a curse. It is a curse because it is a consequence of NOT keeping a law (a commandment is a law), but it is also a curse because there was a precedent set, and set by Satan, and Satan was and is bent on pulling men along with him to Hell.

John 10:10 says that Satan comes to steal, kill and destroy; that is the expressed wish of Satan, to bring harm/calamity/misfortune to men, and that is the definition of a curse.  Why would God want to pay tribute or ransom to Satan?! Obviously, NOT. When we say that Jesus became the “curse” for us, it is because there was a precedent set by Satan, and the same had to be meted out (for men when they sin), and Jesus had become, of His own will, that satisfaction which was required by righteous judgment which was first meted out to Satan, and which had become the precedent for men.  Put in simple layman terms, Jesus took on the "misfortune" (curse), in our place.

Propitiation AVAILABLE for all men, the whole world
Now back to 1 John 2:1-2; in verse 2, it is said that Jesus Himself is the propitiation for sins, NOT just for ours (believers) but also for the whole world. What does it mean? It means Jesus’ death, the giving of His life and the shedding of blood is good satisfaction for what is demanded by righteous judgment of Holiness, due to all the sins of every man of the world.

Does it then mean every man is no longer destined to Hell? There are people who think that is correct, based on their assumption that the very nature of God is love. The problem with that is that the very nature or most fundamental nature or the number one nature-attribute of God is NOT love, but holiness. Love side of God would say, “Yes”, but if the holiness of God cannot agree to it, and so, a conflict, holiness prevails. (Such was the scenario, I believe, concerning The Flood recorded for us in the Old Testament where only Noah and his family were the only ones spared to re-populate the earth).

Appropriation must come into the picture
If it does NOT mean everyone is saved from Hell, then what does it mean? Verse 2 should be taken to mean that Jesus has already done all that is required; he has made Himself available as the satisfaction of what is demanded by righteous judgment; He is good for all sins, and for everyone, but one must claim it, make it his. In other words, you have to appropriate it.

You have to recognize what Jesus did, He did NOT die for His own sin, He was without sin, He died for men’s sins; He died so that He can be satisfaction of what is demanded by righteousness, so that with satisfaction, you and I need NOT go to Hell for unrighteousness from sins. Jesus has done it and intended it as a free gift for all men, but you have to know what He did, and appropriate it, i.e. make it yours, meaning Jesus satisfies for you. The Apostle Paul put it this way in Romans 1:16b – “it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.” That settles the connection between propitiation and appropriation.

Now, for forgiveness
Ok, where and how does forgiveness comes in, or what about the claim, "I only hear people talk about forgiveness, nothing of such propitiation, etc, etc"? The answer is that forgiveness and propitiation have everything to do with one another.

Forgiveness and propitiation – an illustration
When one is forgiven, what does it mean? Let us look at a simple illustration: I wear a new $500.00 branded white shirt, and you spilled a bottle of blue ink you are holding, over my shirt. And I yell, “That is a brand new $500.00 shirt!” You then apologise, and say that it was accidental.

If I insist, and you pay me $500.00, have you received forgiveness? No, you paid for your mistake or action, and I got my $500.00 as satisfaction.

Now, let say, you then walk over to your manager, my son, and told him that you cannot afford to pay me, and my son then yells from his room, “Dad, I will pay for him. Just come in and take it.” He (my son) then turns to you and say, “Just be more careful, the next time.” I yell back, “Son, ok.” Have you received forgiveness?

You did NOT pay for the mistake you made; I let you off without you paying for it. Did I get my $500.00 as satisfaction? Yes, my son paid for it. Everyone knows I am the boss of the company, and my son gets his money from me, so did you or did you NOT receive forgiveness?

The fact is that on the account of the payment by my son, you do NOT have to pay; you can look at it from one angle or another, but the fact is fact, my son paid so that you do NOT have to pay. My son’s payment has been your propitiation, and I consider I have forgiven you, and honestly, you did NOT pay for your mistake or action, you have received forgiveness from me. We receive forgiveness for our sins from God because the Son has been the propitiation for our sins.

Appropriation of propitiation, forgiveness, born of water, and of the Spirit, all rolled into one
Now we return to issue of appropriation again; do we appropriate only one time or should we appropriate whenever there is a need?

Some people are of the view that a person can only appropriate one time, and need only to appropriate one time. When is this one time? It is the time you decide to give your life to Jesus or upon your salvation or born again or conversion (they all mean the same thing). Yes, at this time, you are indeed appropriating the propitiation of Jesus for all your sins. For you, for the first time, the Son yells, “Abba Father, I pay for him. He should no longer be counted {reckoned} with Satan, for Satan is destined to Hell” This, I call as our Primary Appropriation; and the justification resulted from it, our Primary Justification.

NOT only that, Jesus says, “I NOT only pay for him, I am cleansing him now of all unrighteousness, from the Original Sin of Adam, and from all the sins he has committed THUS FAR. When I finish cleansing him, he will be righteous all over again, just like Adam was before he fell. Abba, you will be able to fellowship with him, like you previously did with Adam.” You are no longer destined for Hell (Jesus has satisfied that), and therefore, you are no more a sinner, you have become born of water (Jesus has cleansed you).

The moment you are born of water, you are forgiven by God because Jesus has applied Himself as the propitiation for all your sins, as explained in the above paragraph, at your appropriation. The Holiness, God, gives up all claims connected with your offense. In fact, God remembers no more (counts it no more), your offense.

Not only that, God puts His Holy Spirit in you, who quickens your spirit, and adopts your spirit to be a son of God, and in this way you become born of the Spirit.

So you see, the propitiation of Jesus for your sins and the forgiveness of God for you, are had, in your being born of the water. The cleansing by the blood of Jesus removes the unrighteousness and restores or re-establishes righteousness of God in you. Your being born of the Spirit makes you a son of God. These, I believe, are what happen at your appropriation at born again.

Is there other times of appropriation? We will look at this, separately, in another article to come.


Anthony Chia, high.expressions – Lord Jesus, may every man appropriates your propitiation for his sins, and come into salvation, be born again – be born of water, and be born of the Spirit. Amen.

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Basics of Divine Healing

In this article, we look at a Divine Healing account in the Bible, and draw out a few basic doctrines of Divine Healing (This, will perhaps, be a one of a series of articles on Divine Healing). The account is that of Blind Bartimaeus receiving his sight recorded for us in Mark 10:46-52. The same basic doctrines can be drawn out with the account of the cripple receiving his healing by Jesus' Disciples Peter and John in Act 3:1-10, which I will make some reference to, in the exposition below.


Mark 10:46-52 - Blind Bartimaeus Receiving his sight:
46Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (that is, the Son of Timaeus), was sitting by the roadside begging. 47When he heard that it was Jesus of Nazareth, he began to shout, "Jesus, Son of David, have mercy on me!" 48Many rebuked him and told him to be quiet, but he shouted all the more, "Son of David, have mercy on me!" 49Jesus stopped and said, "Call him." So they called to the blind man, "Cheer up! On your feet! He's calling you." 50Throwing his cloak aside, he jumped to his feet and came to Jesus. 51"What do you want me to do for you?" Jesus asked him. The blind man said, "Rabbi, I want to see." 52"Go," said Jesus, "your faith has healed you." Immediately he received his sight and followed Jesus along the road.


Observations

1. Jesus gave attention to the blind man. Jesus, his disciples and a large crowd were leaving the city of Jericho. Many from the crowd of Jesus rebuked the blind man, and asked the man to shut up. Jesus, on the other hand, stopped and called out to the blind man. Jesus gave attention to the blind man.

Jesus moved with compassion for the blind man. Others, either just ignored the blind man or rebuked him, and basically asked that the Lord (or so-called important people) not to be bothered.

2. Jesus healed in the name of God. Jesus said to the blind man, “your faith has healed you” What it meant was that the blind man believed that God {faith in God} had vested His authority, power and anointing on Jesus to heal. The blind man believed that Jesus could heal him, because of God. Note that the blind man said repeatedly, “Son of David, have mercy on me”. Bartimaeus, though blind physically, he was with knowledge of God. He has faith in God and that faith, as in any faith in God, came from knowledge of God which he demonstrated he possessed, to us, by shouting to Jesus, as Son of David. Of course, a minister heals in the name of God. Because Jesus has gone to be with the Father God, and He has been restored to His Divinity as God, we can either pray for healing in the name of either, God (the Father), Jesus (God, the Son) or even Holy Spirit (the Spirit of God or Spirit of Jesus). The Christian God (Father God) is Yahweh. One can also use the name, Jehovah Rapha (God the Healer); I believe it can be used to refer to either the Father or the Son, Jesus.

3. Jesus exercised faith. Jesus spoke in faith, “Go, your faith has healed you”. Although nothing was recorded for us to say that Jesus did anything other than to speak in faith, we should realize that, before a surrounding crowd, to say that, was really faith in action.

4. The blind man gave attention to the minister, Jesus. When the blind man knew that Jesus was around, he shouted for Jesus. Generally speaking, the sick must want to be healed, and he must give attention to the minister. Heart conditions that deny God healing, or refusal to be bothered with it, do not help. Of course, sometimes God’s grace was still extended to such people.

5. The blind man responded and cooperated with the minister, Jesus. The person who wants healing should respond positively and cooperate with the minister. Jesus asked the blind man to go over, and the blind jumped to his feet and went over to Jesus, and told Jesus he wanted to see.

6. The blind man claimed his healing. Although, Scripture did not say he opened his eyes, I believe the blind man must have claimed his healing and opened his eyes. Logically, if he did not open his eyes, he will not know he was healed. In practice, not only the sick, at times, dared not do the things they could not do previously without pain or discomfort, and this illustrated lack of faith (of course, some will not try for fear of embarrassing the minister), the ministers themselves lacked the faith to ask people to try. Of course, it could be that the blind man’s eyes were already opened, but not seeing, and then suddenly he saw; even then, immediately he followed Jesus on receiving his sight. Even just this alone illustrated that the blind man claimed his healing. In practice, it was not uncommon for some, subsequent to God’s healing them, to think that somehow they were healed by, either the medication they were taking, or due to some other reasons, or when they still doubted their healing, the old condition came back. He must have claimed his healing, otherwise, he would have stayed on by the roadside to continue to beg, may be just to see if the sight would last out.

In Peter’s healing of the crippled man in Acts 3:1-10, the moment the crippled man felt strength coming to his legs, he claimed his healing and jumped to his feet and began to walk. Like in the blind man’s case, the healed cripple straightaway joined Peter and John into the synagogue.

7. The healed gave thanks and testified, soonest possible. The blind man straightaway left his place of begging, and went with the minister, Jesus. I am sure he was testifying that he was once blind and was now seeing. Similarly, we read in Peter’s healing of the cripple man, the healed man, also a beggar, left everything and went with Peter and John to give thanks and testify of God’s healing in the synagogue.


Doctrines

The basic doctrines of healing are these:

1. the minister must be willing to give attention to a healing need, and has a compassion to help;

2. the minister is to pray for healing in the name of Jesus or God (Yahweh/Jehovah Rapha/Holy Spirit); it is God who heals;

3. the minister should exercise faith, believe in his heart, and as a minimum, speak out. Apart from speaking, other action of faith is encouraged.

4. the “ministee” should pay attention to the minister;

5. the “ministee” should cooperate with the minister;

6. The “ministee” should claim his healing as soon as possible.

7. The healed one should quickly thank God and testify of his healing;


NB: I know there is no such word as "ministee", but just in order it is easier for everyone to remember, I have used the word, making the no. of simple doctrines to be 7, 3 for the minister, 3 for the "ministee", and 1 for the healed one.



Anthony Chia - It is God who heals.

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