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 “Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (John 3:1-3)

Theologian J.C. Ryle once wrote, “Are you born again? This is one of life’s most important questions. Jesus Christ said, “Except a man be born again, he cannot see the kingdom of God” (John 3:3).

No one is physically born a Christian. We must never have the idea that just because we, or our children, are born into a Christian family that this means we, or they, are automatically Christians. What is necessary is for a person, even one born into a Christian environment, is to be born again. What does it mean to be born again?

The phrase “born again” comes from the Greek words γεννάω ἄνωθεν (gennao; anothen) meaning to experience a new birth or a rebirth, to be born from above, and/or to be born or God. The verb form in the Greek indicates that this rebirth consumes the entire person and is an event or action which happens upon the individual. The person who is born again is a passive recipient of an act of God.

The phrase “born again” refers to the biblical doctrine of Monergistic Regeneration. Monergistic Regeneration is the new birth or rebirth. This compound word contains the root word “generation” meaning creation, invention, initiation and origination. The prefix “re” means once more, afresh or anew. Therefore, regeneration refers to an afresh or new creation or origination.

Pertaining to a sinner’s relationship to the holy God of the Bible, it is a new birth resulting in justification and reconciliation with God. Where once God was the sinner’s enemy (Romans 5:10) through regeneration the sinner becomes a child of God.

The noun regeneration occurs only twice in the Scriptures: in Matthew 19:28 regarding the renewal of the world immediately prior to the return of Christ and in Titus 3:5 where baptism is a sign and seal of regeneration. However, there are numerous texts which refer to regeneration by using various images and expressions. One such description is the new birth.

Ezekiel 36:25-26 says, “I will sprinkle clean water on you, and you shall be clean from all your uncleanness’s, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh.”

This is what Jesus was referring to in John 3:3 when He said, “…Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Notice that Jesus said that if the new birth does not occur, the sinner in question cannot see or understand the rule of God over man. In other words, unless the new birth occurs first in the sinner’s soul, they cannot trust, depend, commit and worship God through the person and work of Jesus Christ.

It is not that they “will not” exercise faith in Christ, but it is that they “cannot” exercise faith in Christ. The order of the language surmises the new birth or regeneration occurs prior to one’s placing faith in Christ. Only when an individual is born again, or regenerated, can that individual exercise repentance and faith in the person and work of Jesus Christ and therefore be justified.

As Dr. R. C. Sproul recalls, “One of the most dramatic moments in my life for the shaping of my theology took place in a seminary classroom. One of my professors went to the blackboard and wrote these words in bold letters: “Regeneration Precedes Faith.” These words were a shock to my system. I had entered seminary believing that the key work of man to effect rebirth was faith. I thought that we first had to believe in Christ in order to be born again. I use the words in order here for a reason. I was thinking in terms of steps that must be taken in a certain sequence. I had put faith at the beginning.”

Regeneration is called “renewal of the Holy Spirit” in Titus 3:5. It results in sinners becoming “new creations” in Christ (2 Corinthians 5:17), being commanded to put on the “new self” because of Christ (Ephesians 4:24) and to being referred to as “newborn babies” through Christ (I Peter 2:2).

Dr. John MacArthur explains, “The phrase (born again) lit. means “born from above.” Jesus answered a question that Nicodemus does not even ask. He read Nicodemus’s heart and came to the very core of his problem, i.e., the need for spiritual transformation or regeneration produced by the Holy Spirit. New birth is an act of God whereby eternal life is imparted to the believer (2 Corinthians 5:17; Titus 3:5; 1 Peter 1:3; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18). John 1:12–13 indicates that “born again” also carries the idea “to become children of God” through trust in the name of the incarnate Word.”

Is this new birth necessary? It is not only necessary but occurs only through the means and methods God has appointed resulting in a new pattern of living.

What was Nicodemas’ response to this statement by Jesus? What is yours? Are you born again? Unless you are, you cannot be converted and be justified.

Soli deo Gloria!

 

 

 

Is the Protestant Reformation over? Some would say that it is. Recent overtures resulting in theological agreements between Evangelical Protestants and Roman Catholics would seem to support this idea that little is left of the theological disagreements which occurred in the 16^th century.

On October 31, 2016, Pope Francis said that after five hundred years, Protestants and Catholics “have the opportunity to mend a critical moment of our history by moving beyond the controversies and disagreements that have often prevented us from understanding one another.” In light of the pope’s statement, one evangelical professor of theology commented, “From that, it sounds as if the Reformation was an unfortunate and unnecessary squabble over trifles, a childish outburst that we can all put behind us now that we have grown up.”

Tell that to John Wycliffe who the Catholic Church persecuted for translating the Bible into English. Tell that to Jon Huss who was burned at the stake for speaking against the abuses of the Roman Catholic Church. Tell that to Martin Luther, Huldrych Zwingli, John Calvin and others who were hounded, hunted and hurt by the Catholic Church who refused, and continues to refuse, to acknowledge its errors. People have asked me is the Protestant Reformation over? I say no!

The Latin phrase Semper Reformanda applies here. Rather than mean that churches should always be changing in order to conform to the ever-changing culture, instead it means “always being reformed” or “The church reformed and always being reformed according to the Word of God.” God’s Word should always be reforming God’s people, and for that matter God’s churches. Each and every generation must return to God’s Word each and every day so that the Scriptures would continue reforming our lives, and keeping us from heresy.

Pastor Burk Parson explains, “The Reformation isn’t over, nor will it ever be over, because reformation –God’s Word and God’s Spirit reforming His church—will never end.”

Soli deo Gloria!

 ^“In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials so that the tested genuineness of your faith —more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ (I Peter 1:6-7).

The blessings we have from God, which Peter spoke of in 1:3-5, are eternal. This is in contrast to the problems believers face here on earth. These problems, or various trials, are only for a little while. That is to say they last for only a short or brief time.

Today, I want us to examine the two word phrase found in I Peter 1:6. It is the expression “if necessary.” What does Peter mean by this statement?

The verb “if necessary” is one word in the Greek (δεῖ; dei). It means that which must take place or that which is essential, needed, required, crucial or indispensable. The context in which Peter uses this word means that God sees that the various trials which grieve us are absolutely necessary for us as believers to experience.

While God never tempts us to sin (James 1:13-15) He does purpose, or sends, trials into our lives when He perceives them to be indispensable. Such was the case with Joseph and his brothers (Genesis 50:20). This refers to the providence of God.

There are some believers who recoil at the idea that God would ever be directly, or even indirectly, involved in sending His children trials. Yet Peter, and James (1:2-4), teach this important truth. Why would God do such a thing? Why would the Bible teach such a doctrine? We will answer that question when next we meet. Read today Genesis 50, James 1 and Romans 5.

Soli deo Gloria!

 

^3 “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, ⁴ to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, ⁵ who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time” (I Peter 1:3-5).

God is not only eternally merciful and eternally generous, He is also eternally protective. Our inheritance, or eternal salvation from God, is not some inanimate object we receive when once we arrive in heaven. Rather our salvation, our complete and future deliverance from sin, is linked together with our individual and personal souls. They are joined as one. So when we say that God is eternally protective, it is not “what” He is protecting, but rather “who.” He is protecting us.

First, God is protecting believers in Christ by His power. God is keeping or protecting each believer. This is particularly significant when you consider the believers Peter specifically had in mind were those who were being persecuted. God wanted them, and us, to know that regardless of the trials we encounter here on earth, we are eternally protected and our salvation is secure. No one can steal that away, no matter what our enemies endeavor to do.

This protection is through the faith we have in Jesus Christ. Our trust in, dependence upon, commitment to and worship of Christ as Savior and Lord will soon be revealed and we will comprehend our salvation at that time it in all its fullness. This will occur when Jesus returns and He delivers believers from all that oppose us.

Once again, may each of us rejoice that our troubles here do not begin to compare to the eternal salvation we have in Christ. Read today Revelation 19-22.

Soli deo Gloria!

 

 

 

 

 

 

 

 

 

 

“Blessed be the God and Father of our Lord Jesus Christ!” (I Peter 1:3a)

There is a lot of confusion regarding the subject of praise. Confusion reigns regarding who we praise, how we praise, when we praise, where we praise and why we praise. Praise, from the Greek word εὐλογητός (eulogetos) from which we derive the word eulogy, means to bless, worship, honor and glorify.

There has been much discussion, or arguments, regarding the types of music with which believers praise: ranging from traditional, contemporary or blended. Everybody wants what they want and no one seems to be willing to compromise and understand the other person’s point of view.

Then there are the questions raised regarding traditional worship sanctuaries vs. multipurpose auditoriums. Pews vs. stackable, padded chairs. Communion every Sunday vs, only observing the ordinance occasionally. Don’t let me get started regarding fog machines.

What about worship service times? Is 8:00 am too early, 11:00 am too late? 10:30 am just right? Saturday evening instead of Sunday morning? After all, if you have an 11:00 am service, the critics say, Sundays are pretty well shot regarding anything else to do. Therefore, have a worship service on Saturday late afternoon and get it out of the way. Makes sense, right?

Lots of questions needing biblical answers. There is, however, one question which can be addressed here today. That is, who is to be praised? I Peter 1:3a, along with the rest of Scripture, leaves us with no confusion regarding this matter. The only object of our praise, worship, honor and glory is God.

Christians are called and commanded to only worship God. This does not mean God primarily, and entertainers, athletes, politicians and pastors secondarily. No! God and God alone is to be the object of our worship. Worship and praise is to be accomplished with our whole heart and according to Scripture (John 4:24).

This worship can only be accomplished through the person and work of Jesus Christ. It is through the imputed righteousness of Christ that believing sinners have the privilege and responsibility of worshiping the One, True God. That’s right! Worship and praise is a privilege and responsibility. Worship is not to be an afterthought, but our primary thought. Worship is not an intrusion into our schedules but rather the priority to our schedules. Worship is not just one day a week but everyday of the week.

Examine your thoughts and attitudes about worship today. Repent of any casualness or complacency towards approaching the One, True God of our salvation. Replace complacency with reverence and awe. God is worthy of our worship. Read John 4, Exodus 20 and Psalm 150.

Soli deo Gloria!

The Epistle of I Peter demonstrates the Holy Spirit’s ministry of inspiration (2 Timothy 3:16-17; 2 Peter 1:20-21) through the apostle. Peter’s letter to persecuted Christians is also an example of the apostle’s teaching ministry which began on the Day of Pentecost (Acts 2:14-36).

However, Peter’s preaching and teaching precedes even the events of Acts 2. To see why Peter is so focused before his listeners in Acts 2, and before his readers in his two epistles, we need to focus our attention on the written account found in John 21.

In John 21, we see Jesus restoring and recommissioning Peter from the despair and disillusionment of his threefold denial of his Lord and Savior prior to the crucifixion (Matthew 26:58; Mark 15:54; Luke 22:54; John 18:15-18). Peter rejoiced with the other disciples over Jesus’ resurrection (John 20), but believed he had forfeited the right and responsibilities of being a witness to the resurrection because of his denials. He emphatically meant this when he said, “I am going fishing” (21:3). He was going back to the life he knew before he met Jesus.

Yet Jesus lovingly and gently takes Peter aside and three times he asks Peter whether or not Peter loves Him (John 21:15-17) more than the fish he has gone back to catching. Jesus asks Peter this question three times to parallel Peter’s three-fold denial. Jesus also gives Peter a three-fold commission: feed my lambs, tend my sheep, and feed my sheep (21:15-17).

Jesus tells Peter to no longer seek for fish, but rather to feed and tend the sheepfold of God: the believing community or the church. “My lambs” and “my sheep” refer to “my church” (John 10:14, 26-27; Matthew 16:18). Peter urges his fellow elders to do the same (I Peter 5:1-2). The food upon which the church grows is the Word of God.

Peter’s preaching and teaching reflected the restoration he received from Jesus. We can experience the same restoration from the Savior as Peter did due to our own failures and failings. It is when we receive this forgiveness by faith, we can once again be a vessel the Master can choose to use (I John 1:9).

Ask God right now to forgive you of your failures and sin, and also for Him to begin using you for His glory. All you have to do is ask.

Soli deo Gloria!