#105 Our spiritual scope of vision

#105 Our spiritual scope of vision

From Meditations on the Gospel of Luke, by Samuel Froehlich > Luke 20:39-44 Then certain of the scribes answering said, Master, thou hast > well said. And after that they durst not ask him any question at all. And he > said unto them, How say they that Christ is David's son? And David himself > saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right > hand, Till I make thine enemies thy footstool. David therefore calleth him > Lord, how is he then his son? Where did David find these Words of God, the Father, to His Son as the Son of Man when He said, “Sit thou on my right hand,” (Psalm 110:1) since it is written, “For who hath known the mind of the Lord, that he may instruct him? … (I Corinthians 2:16). Paul answers the question this way, “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God (I Corinthians 2:10). These deep things of God are His hidden secrets and will, and there is no better organ in our present state than the spiritual eye that is called faith for perceiving and knowing His hidden secrets and will. For faith is actually an open eye to see the secrets of God, and those who cannot believe are blind. The concept of faith, however, is limited in its view. The believer has a horizon or a spiritual scope of vision, and we cannot possibly see and know beyond what God chooses to reveal to us of His secrets. It would be like dizzily walking at the edge of the abyss to know His secrets. Our knowledge, our understanding, and our prophesying are still incomplete. We are still as little children. Of course, we clearly see the scope of what has been revealed to us, but we know as little about what is beyond that as a person who has never been out of his room or of his village could imagine about what is beyond his familiar horizon. However, our spiritual scope of vision and whether we see more or less also depends upon our position. On a hill, a person sees farther than in a valley or in a room. How much we see particularly depends on our faithfulness or unfaithfulness in making use of our spiritual vision and whether we are diligent or lazy or whether we are zealous or careless in asking, seeking, and knocking. Laziness in spiritual things is our chief enemy when it comes to progressing in understanding (Hebrews 5:11, etc., Matthew 11:25, etc., I Corinthians 13:9, etc., Philippians 1:9, Luke 24:25, etc.). The more humble and genuine a person is, the more God will reveal to him. That is why we do not find the same degree of understanding even among believers, and this is why David was also deemed worthy to be a prophet of God. (The explanation in I Samuel 9:9 regarding seers and prophets fits here.) Of course, the spiritual man has senses to perceive spiritual things other than the eye of faith. It is also said: “The Lord God hath opened mine ear…” (Isaiah 50:5), “…taste and see that the Lord is good…” (Psalm 34:8), “And this I pray, that your love may abound yet more and more in knowledge and in all judgment” (that is, in feeling and experience) (Philippians 1:9). “The Spirit of the Lord shall ... make him of quick understanding1 in the fear of the Lord” (Isaiah 11:2 and 3). Now, the Father spoke to the Son (which was whispered in David’s ear so that it would be preached from the housetops), “Sit thou at my right hand, till I make thine enemies thy footstool…,” (Matthew 22:44). 1 The word “understanding” in Isaiah 11:3 could also be translated as “to smell,” and therefore Froehlich includes it here. We cannot understand this about Christ since He is God’s Son and was in eternal glory with the Father, and He created the worlds out of nothing by His Word. For what Christ is in His divinity and oneness with the Father is beyond our present scope of vision. We have only heard of it and believe it, but we do not understand it yet. This, however, is what is necessary to understand about Christ: that He became the Son of Man, that He took our sinful nature on Himself (flesh and blood), He cleansed our sins through Himself, and thus healed and glorified human nature again by uniting it with His divine nature. That is why His exultation to the right hand of God is attributed to His merit and His obedience. In His human nature as a servant of God, He earned back that eternal glory that He had previously had with the Father, and which He had left by becoming a man. He earned that glory back in order to share it with those who would obey Him (John 17, Philippians 2). He was not simply made a god as the Socinianists say as though He had not been anything before becoming a man and as though He had only had His beginning upon earth as we. An expression applies to Him that applies to no person or angel but is also attributed to the Holy Spirit (Who is God too). This saying is that He went out from the Father and came into the world to purify, sanctify, redeem, and glorify our human nature by His obedience unto death on the cross. The Spirit of the Only Begotten of the Father lived in the man, Jesus of Nazareth. As soon as He (as a child) was aware of Himself, He also knew that He had come from the Father and that He had been with the Father previously. We have no awareness that we existed before our birth. But by our new birth from above, we enter into a relationship with the Father similar to what Christ had with Him upon earth. We know that the Spirit we receive is the Spirit of the Son that goes out from the Father, and that is how we become conscious of coming from the Father (Hebrews 2). We receive the divine nature in addition to our purified human nature (Romans 8). Indeed, as reborn children of God, we must do our part to earn the glory in Christ’s discipleship as Christ had to, by our obedience to the will of God in working and suffering. We owe our share in salvation to Him alone because of His obedience unto death on the cross. But if we are not faithful, if we do not suffer with Him, if we do not overcome the world and the devil, if we do not endure with Him to the end, we cannot be exalted to glory with Him either although He died for us. Indeed, even if we have been able to make a beginning (Hebrews 3 and 4), we might still miss the mark and be lost. It is certain from the Scriptures, and it remains steadfast as an eternal truth of God that those that are to reach that world and the resurrection from the dead must be found worthy of it. We must merit it, and this holds true even if all men would say “no” to it. But of course, the old man does not do this. However, the new man who has been renewed does so (II Corinthians 5). I am not in error when I assume that those who do not understand this plain truth (that we must become qualified to share eternal life), but who instead deny it, are the foolish virgins (Matthew 25) who take their lamps but who take no oil in their vessels. They do believe in Christ and think that they will and must be saved as poor sinners by His merit alone. However, it does not cross their minds that they themselves must also earn their part in that glory by their obedience. Indeed, they consider that to be a very wrong, erroneous doctrine. At the end, however, they will come to the wise virgins and say to them, “Give us of your oil; for our lamps are gone out” (Matthew 25:8). And the wise virgins will answer them, “We have only enough for ourselves. We do not have any extra for you.” At the end, everyone must bear his own burden. None of the saints have a super-abundance of things that they have accomplished with which they could supply the lack of others. What is written in James 2 applies with full force and with full truth. > Hebrews 5:11-12 Of whom we have many things to say, and hard to be uttered, > seeing ye are dull of hearing. For when for the time ye ought to be teachers, > ye have need that one teach you again which be the first principles of the > oracles of God; and are become such as have need of milk, and not of strong > meat. > Matthew 11:25-26 At that time Jesus answered and said, I thank thee, O Father, > Lord of heaven and earth, because thou hast hid these things from the wise and > prudent, and hast revealed them unto babes. Even so, Father: for so it seemed > good in thy sight. > I Corinthians 13:9-10 For we know in part, and we prophesy in part. But when > that which is perfect is come, then that which is in part shall be done away. > Philippians 1:9 And this I pray, that your love may abound yet more and more > in knowledge and in all judgment; > Luke 24:25-26 Then he said unto them, O fools, and slow of heart to believe > all that the prophets have spoken: Ought not Christ to have suffered these > things, and to enter into his glory? > I Samuel 9:9 (Beforetime in Israel, when a man went to enquire of God, thus he > spake, Come, and let us go to the seer: for he that is now called a Prophet > was beforetime called a Seer.) > John 17:22 And the glory which thou gavest me I have given them; that they may > be one, even as we are one: > Philippians 2:4-5 Look not every man on his own things, but every man also on > the things of others. Let this mind be in you, which was also in Christ Jesus: > Hebrews 2:10-11 For it became him, for whom are all things, and by whom are > all things, in bringing many sons unto glory, to make the captain of their > salvation perfect through sufferings. For both he that sanctifieth and they > who are sanctified are all of one: for which cause he is not ashamed to call > them brethren, > Romans 8:9-11 But ye are not in the flesh, but in the Spirit, if so be that > the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, > he is none of his. And if Christ be in you, the body is dead because of sin; > but the Spirit is life because of righteousness. But if the Spirit of him that > raised up Jesus from the dead dwell in you, he that raised up Christ from the > dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. > Hebrews 3:12 Take heed, brethren, lest there be in any of you an evil heart of > unbelief, in departing from the living God. > Hebrews 4:1 Let us therefore fear, lest, a promise being left us of entering > into his rest, any of you should seem to come short of it. > II Corinthians 5:17 Therefore if any man be in Christ, he is a new creature: > old things are passed away; behold, all things are become new. > James 2:17 Even so faith, if it hath not works, is dead, being alone.

#104 The Works of Grace

From Meditations on the Epistle to the Romans, by Samuel Froehlich By the doctrine of justification of the sinner by faith alone, the judgment of condemnation is upon the proud Pharisee who wants to be justified by the works of the law. However, there is great comfort for the poor sinner in it because he does not have to bring anything with him for his justification except a broken heart, a broken spirit, and faith in Christ, the Crucified. Nevertheless, this faith and justification by faith do not extend to all of the life that comes afterwards, and the works of grace (of the new divine nature) are not rejected like the works of the law. These new works are just as required for salvation as the old works are inadequate for justification. He who has received Christ, the image of God, that Adam lost can and must be minded and walk as Christ was upon earth. That is not a difficult art. However, he who does not have Christ in him by the Holy Spirit is not a child of God and consequently is not an heir of God by Christ, the inheritance cannot be earned legally. Instead, it depends on the adoptions of sons, which results from the new birth and must then be shown by new obedience under the law of the Spirit or liberty. Then it must be shown whether the man of God who has been pardoned and set up again from Adam's fall will do better than Adam did, for the children of God, in whom the image of God has been renewed by Christ, are tested just like Adam. They can do all things by Christ who indwells them. That is why those who do not have Christ in their spirit say it is impossible to live like Jesus Christ was. However, man's last justification before God certainly takes place by works and not faith alone."

#103 The Wisdom of Sirach - Chapter 4

From The Wisdom of Sirach, the Apocrypha [/0095-background-on-the-books-of-the-apocrypha/] My son, defraud not the poor of his living, and make not the needy eyes to wait long. Make not an hungry soul sorrowful; neither provoke a man in his distress. Add not more trouble to an heart that is vexed; and defer not to give to him that is in need. Reject not the supplication of the afflicted; neither turn away thy face from a poor man. Turn not away thine eye from the needy, and give him none occasion to curse thee: For if he curse thee in the bitterness of his soul, his prayer shall be heard of him that made him. Get thyself the love of the congregation, and bow thy head to a great man. Let it not grieve thee to bow down thine ear to the poor, and give him a friendly answer with meekness. Deliver him that suffereth wrong from the hand of the oppressor; and be not fainthearted when thou sittest in judgment. Be as a father unto the fatherless, and instead of an husband unto their mother: so shalt thou be as the son of the most High, and he shall love thee more than thy mother doth. Wisdom exalteth her children, and layeth hold of them that seek her. He that loveth her loveth life; and they that seek to her early shall be filled with joy. He that holdeth her fast shall inherit glory; and wheresoever she entereth, the Lord will bless. They that serve her shall minister to the Holy One: and them that love her the Lord doth love. Whoso giveth ear unto her shall judge the nations: and he that attendeth unto her shall dwell securely. If a man commit himself unto her, he shall inherit her; and his generation shall hold her in possession. For at the first she will walk with him by crooked ways, and bring fear and dread upon him, and torment him with her discipline, until she may trust his soul, and try him by her laws. Then will she return the straight way unto him, and comfort him, and shew him her secrets. But if he go wrong, she will forsake him, and give him over to his own ruin. Observe the opportunity, and beware of evil; and be not ashamed when it concerneth thy soul. For there is a shame that bringeth sin; and there is a shame which is glory and grace. Accept no person against thy soul, and let not the reverence of any man cause thee to fall. And refrain not to speak, when there is occasion to do good, and hide not thy wisdom in her beauty. For by speech wisdom shall be known: and learning by the word of the tongue. In no wise speak against the truth; but be abashed of the error of thine ignorance. Be not ashamed to confess thy sins; and force not the course of the river. Make not thyself an underling to a foolish man; neither accept the person of the mighty. Strive for the truth unto death, and the Lord shall fight for thee. Be not hasty in thy tongue, and in thy deeds slack and remiss. Be not as a lion in thy house, nor frantick among thy servants. Let not thine hand be stretched out to receive, and shut when thou shouldest repay.

#102 What it means to be a son of God

From Meditations on the Epistles of John, by Samuel Froehlich I John 3:2 ff. It would be hard for me to leave the word, "Now are we the sons of God," without it having become clear to all of us what it means to be a son of God, so that no one should be deceived about it, for if our sonship is a fact, the inheritance follows of itself, even though we now do not yet understand what it will be. As children of God we must be as Jesus was and since we did not see Him in the flesh, we must learn to know Him by the Word and in the Spirit, so as to pattern ourselves after Him, and we shall choose no other man for our model than He Who has come into the world and died on the cross for this, that He might separate us anew from the sin that has come upon us through Adam. For if he who has sinned has not seen or known Jesus, then only he who does not sin knows Him because it is not Christ but the devil who sins. But if Christ is in us, the devil no longer is, and we would not have to serve him. The apostles (Peter, Paul and others) by nature were not better and stronger than we are, but after they had put on Christ, they became strong in Him and so conformable to Him that they again, as visible images of Christ, could be an example in the imitation of Him for others, and if one could be an example then all can be, because it is not our strength and endeavor but the grace and gift of God in Christ (Ephesians 2).

#101 Epistle to Diognetus - Part 3

From The Ante-Nicene Fathers, The Epistle to Diognetus CHAPTER 9. — WHY THE SON WAS SENT SO LATE While that earlier age lasted, God let us be carried along by our own impulses, drawn by pleasure and various lusts. Not that He delighted in our sins — He merely endured them. Not that He approved that age of wickedness, but that He was forming in us a mind aware of its own unrighteousness, so that, having been convinced of our unworthiness, we might now receive life as a gift through His kindness. Having seen plainly that we could not enter the kingdom of God by ourselves, we might enter it by the power of God (Romans 3:21–26; Romans 5:20; Galatians 4:4; Acts 17:30). When our wickedness had reached its full height, and its wages — punishment and death — were clearly hanging over us, the time came that God had appointed to show His own kindness and power. Then His one great love did not look on us with hatred, did not push us away, did not hold our sins against us. He bore with us in great patience. He took our iniquities upon Himself. He gave His own Son as a ransom for us — the holy One for the lawless, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for the mortal. For what else could forgive our sins but His righteousness? In whom else could the wicked and ungodly be justified, but the only Son of God? O sweet exchange! O unsearchable working! O blessings beyond all expectation! That the wickedness of many should be hidden in one Righteous One, and that the righteousness of One should justify many sinners. Having shown us in the former time that our nature could not reach life by its own strength, and now having revealed the Savior who can save even what seemed unsaveable, by these two facts together He has led us to trust His kindness — to count Him our Nourisher, Father, Teacher, Counsellor, Healer, Wisdom, Light, Honor, Glory, Power, and Life — and not to be anxious about food and clothing (Matthew 6:25). CHAPTER 10. — THE BLESSINGS THAT WILL FLOW FROM FAITH If you also desire this faith, you will first receive the knowledge of the Father. For God has loved mankind. He made the world for our sake and subjected to us all that is in it. He gave us reason and understanding. He alone allowed us to look upward to Him. He formed us in His own image. He sent His only Son to us. He has promised a kingdom in heaven, and will give it to those who love Him. When you have come to this knowledge, what joy will fill you! How will you love the One who has so loved you first! And if you love Him, you will be an imitator of His kindness. Do not be surprised that a man can imitate God. He can, if he is willing. Imitation of God is not in ruling neighbors, or seeking power over the weaker, or being rich, or pushing around the poor. None of that is what makes God great. Rather: he who takes up his neighbor's burden; who, being stronger, willingly helps the weaker; who freely shares with the needy what he himself has received from God — that man is an imitator of God, and to those who receive his help, he becomes a kind of god. Then, while still on earth, you will see that God truly rules the universe from the heavens. Then you will begin to speak the mysteries of God. Then you will love and admire those who suffer punishment rather than deny God. Then you will condemn the deceit and error of the world. You will know what it is to truly live in heaven. You will despise what is here called death, and fear what is truly death — the eternal fire reserved for those condemned to it. And you will admire those who endure the brief fire here for righteousness' sake, and count them blessed when you understand the nature of that other fire. CHAPTER 11. — THESE THINGS ARE WORTHY TO BE KNOWN AND BELIEVED I am not speaking of things foreign to me, nor pursuing anything contrary to right reason. Having been a disciple of the Apostles, I am become a teacher of the Gentiles. What was handed down to me, I hand on to those who prove themselves worthy disciples of the truth. For who, having been rightly taught and made a child of the loving Word, would not seek to know exactly the things the Word has openly shown to His disciples? The Word, manifested, revealed these things plainly — not understood by unbelievers, but spoken to disciples whom He counted faithful, and who came to know the mysteries of the Father. For this reason He sent the Word: to be made manifest to the world. Despised by the people of the Jews, when preached by the Apostles He was believed on by the Gentiles (1 Timothy 3:16). This is He who was from the beginning, who appeared as new and was found ancient, and who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is today called the Son. Through Him the Church is enriched, and grace, spreading wide, increases in the saints — giving understanding, opening mysteries, declaring times, rejoicing over the faithful, granting gifts to those who seek. Through Him the limits of faith are not broken, nor the boundaries set by the fathers passed over. Then the fear of the Law is sung, the grace of the Prophets is recognized, the faith of the Gospels is established, the tradition of the Apostles is preserved, and the grace of the Church rejoices. If you do not grieve this grace, you will come to know the things the Word teaches — through whom He wills, when He pleases. For whatever the Word, by His will, prompts us to say, we share with you out of love for the truths revealed to us. CHAPTER 12. — THE IMPORTANCE OF KNOWLEDGE TO TRUE SPIRITUAL LIFE When you have read these things and listened carefully, you will know what God gives to those who rightly love Him: you yourselves become a paradise of delight, bearing within you a tree heavy with every kind of fruit, adorned and flourishing. For in this place — in paradise — were planted both the tree of knowledge and the tree of life. It is not the tree of knowledge that destroys; it was disobedience that destroyed. The Scripture has meaning when it tells how God planted the tree of life in the middle of paradise: He was revealing through knowledge the path to life. The first humans did not use this knowledge rightly, and through the deceit of the serpent were stripped naked. For neither can life exist without knowledge, nor is knowledge safe without life. That is why the two were planted close together. The Apostle saw this, and condemning the kind of knowledge that influences life apart from sound doctrine, said: "Knowledge puffs up, but love builds up" (1 Corinthians 8:1). The man who imagines he knows something without the true knowledge that life itself confirms knows nothing; he is deceived by the serpent, because he does not love life. But he who joins knowledge with reverence and seeks life, plants in hope and looks for fruit. Let your heart be your wisdom, and let your life be true knowledge inwardly received. Bearing this tree and showing its fruit, you will always reap what God desires — what the serpent cannot reach and deceit cannot approach. Eve1 is no longer corrupted, but is trusted as a virgin. Salvation is shown forth, the Apostles are filled with understanding, the Lord's Passover advances (Revelation 5:9; 19:7), the choirs are gathered and set in order (1 Peter 5:3), and the Word rejoices in teaching the saints — by whom the Father is glorified. To Him be glory forever. Amen. 1 Eve in the above context symbolizes humanity or the church.