The Light of the World Exposing Darkness, John 8:12-20

John 8:12-20 includes the second "I am" statement found in John's Gospel. In chapter six Jesus referred to Himself as the "Bread of life". All of the "I am" statements are declarations of deity and Messiahship. They are metaphors revealing a different aspect of Christ's Messianic identiy.

There is a pattern to the way that Jesus makes statements about His Messianic identity. This pattern is striking because it shows His constant allegiance to obey the Father fully. This pattern manifests a spirit that refused to walk one step ahead of the Father's will.

For instance, in chapter six, Jesus feeds the multitudes with the loaves and fish. Directly following this incident on the very next day Jesus says to the same crowd that had followed Him to the other side of the sea, "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst" (6:35).

In chapter seven, Jesus waited until that water ritual ceremony occurred during the Feast of Tabernacles (likely right at the climax on the final day when the priest poured the water on the altar) and then He cried out, "If anyone is thirsty, let him come to Me and drink. He who believes in Me, as the Scripture said, 'From his innermost being will flow rivers of living water'" (7:37).

Now here in chapter eight, Jesus says, "I am the Light of the world, he who follows Me will not walk in the darkness, but will have the Light of life" (8:12). Like Christ's declaration in chapter seven, this one also follows the theme of the Feast of Tabernacles, and specifically points to another particular ceremony to which we will talk about later.

This pattern of "specific event/specific declaration" is not only striking due to it revealing Christ's willingness to capitalize on the circumstances that the Father sovereignly orchestrated in order to make His case as the Messiah in a very natural, progressive manner. It is also striking for another reason.

If you have not already noticed all three declarations contained in chapters six, seven, and eight all refer back to the wilderness wanderings of the children of Israel. Aside from the fact that the events of chapter seven are separated by roughly six months (The Retirement Ministry of Jesus), all three constitute real life events during those wilderness years that every Israelite would have understood.

In chapter six, Jesus clearly makes a connection with the manna in the wilderness with His declaration He was the "Bread of life" (6:31 ff.). God provided bread (manna) in the wilderness, but that bread only pointed to the true bread (6:32) which the Father now gave in sending His Son into the world.

In chapter seven, the Feast of Tabernacles is celebrated with that elaborate water pouring ceremony. What did the water point to? It pointed to the wilderness wanderings when Moses struck the rock and Meribah and water flowed out. The whole Feast pointed to the wilderness wanderings. In fact, they called it the "Feast of Tabernacles" (same as Feast of Booths, or Feast of Thanksgiving) due to the fact that all the pilgrims traveling to Jerusalem would dwell in makeshift huts (booths) to remind them of the wilderness wanderings when they had yet reached the land God promised and thus had no permanent dwelling. When Jesus says that if one feels their need for thirst they must simply come to Him He was showing that the provision of water in the wilderness by God only pointed forward to the true provision of "living water" found in the person and work of Jesus Christ.

And in chapter eight, Jesus--as we will see-- makes this declaration against the background of another feature of the children of Israel's wandering in the wilderness.

In other words, Jesus was showing that He was the fulfillment of all those "types" in the wilderness-- the manna, bread, and light. He was showing that all those things were not important in and of themselves. They only meant something true and meaningful when connected with His identity as the Messiah.

Thus, the way in which Christ revealed Himself was natural and submissive. It was natural because He allowed the normal events of life (as He conducted His main activity of teaching) to come to Him as the Father orchestrated them. And when the opportunity came to make an impressionable statement about His identity, He seized the opportunity. It was submissive because He refused to walk one step behind, or before the will of the Father. Thus, Jesus is the true pattern of obedience! In this obedience we see a "specific event/specific declaration" pattern.

Now let's look at the present passage (8:12-20) a little closer. Chapter eighth finds Jesus in a situation that John all too often shows Him in. Once again the religious leaders are challenging His teaching. More specifically, they are challenging His claim in being the "Light of the world". And once again, He reveals before the crowds their foolishness and hardness of heart. Thus, the passage includes an interchange between Jesus and the Pharisees that can be divided up into the 3 phases of Christ's argumentation. His argumentation reveals that He is Light, but the Pharisees are darkness. First, we will see the great claim, then the grave contrast, and finally the grim conclusion.


I. THE GREAT CLAIM (vs.12)
Verse 12 notes the great claim by Jesus, "I am the Light of the world". Jesus did not just make this claim "out of the blue". It was said against the backdrop of the "lighting ceremony". During the Feast of Tabernacles there existed two primary ceremonies of celebration. The first, I mentioned above (the water ceremony). The second took place in the very part of the temple where Christ was teaching this day. Verse 20 clues us in that He was teaching in the Treasury. The Treasury was located in the Court of Women. In this section of the temple were constructed four huge candelabra. Some say these candelabra were as high as the temple walls themselves. In fact, it would take a priest climbing a ladder to light the wick that protruded from the top. The bowl on the top, it is said, contained sixty-five liters of oil. When those candelabra were lit there was virtually not a yard in the whole city of Jerusalem that did not share some of the light that exuded from these massive torches.

The mishna says that the lighting ceremony involved dancing and music even from those who were considered dignitaries. Why light these candelabra? What did they point to? They reminded the children of Israel of their wilderness wanderings when God led them with the pillar of cloud by day, and the pillar of fire at night.Once again, Jesus is saying, "I am the fulfillment of that pillar of fire! It pointed to Me, I am the Light of the world."

It is likely that Jesus is standing right underneath those candelabra when He makes that statement. The children of Israel would have known exactly what He was talking about.

The metaphor is rather simple to understand. In 1:4 John referred to Jesus as the Light and specifically said that the "Light shines in the darkness, and the darkness did not comprehend it". Jesus, as the Light, illumines the sinful soul to see his sin, and the glory of Jesus Christ. We grope around in the darkness of sin trying to find our way and Jesus shines His light into our souls and says, "I am the Way". Another way to put it is to say that Christ's Light makes our darkness disappear. That is, after all, what light does. It shines, and when it does darkness is gone, right?

Those hearing this claim would have known that Jesus was declaring His identity as Messiah. Isaiah refers to the Messiah as a "light to the nations" (Is. 42:6; 49:6). Furthermore, the rabbi's would call the Messiah "the Light" as a sort of nickname.

So for the original audience His identity as Messiah was the main thing communicated to them.

Now the rest of what He says in vs. 12 accentuates the meaning further: "he who follows Me will not walk in the darkness but will have the Light of life". The first half of vs.12 tells us who Jesus is, and by implication what the Gospel does (illumines dark souls with he light of the Gospel leading to salvation- 2 Cor. 4:4-6). The second half of vs. 12 tells us how the Gospel changes one's life in regards to sanctification.

To "have the Light of life" means one "will not walk in darkness". And only the one who "follows Jesus" in trust and belief will "have the Light of life", and will thus "not walk in darkness". The message is simple: Christ saves us from the condemnation of sin; but He also saves us from the control of sin. To put it another way, Christ saves us from Satan; but He also saves us from ourselves.

In fact, it is true to say that if one possesses the "Light of life", then they will become lights themselves. Christ Himself said so in Matthew 5:14-16, "You are the light of the world. A city set on a hill cannot be hidden, nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven."

The Apostle Paul later picked up on this theme in numerous places (Eph. 5:8; Phil. 2:15; I Thess. 5:5). In these passages the message is clear: to follow Christ is to shine as lights in darkness. This includes trying to do "what is pleasing to Him" (Eph. 5:10) and working out one's "salvation with fear and trembling" (Phil. 2:12-13).

We become little lights by having our small torches lit from the big torch--Jesus Christ. So to "have the Light of life" is to "follow" Jesus. And to do so is to "not walk in darkness". All of this is summed up nicely by John himself in his first epistle, " This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. If we say that we have fellowship with Him and yet walk in darkness, we lie and do not practice the truth, but if we walk in the Light as He Himself is in the Light, we have fellowship with one another and the blood of Jesus His Son cleanses us from all sin" (I Jn. 1:5-7).

Christ's claim is great indeed. He is revealing His ability to save sinners from the condemnation of darkness and the control of darkness. God transforms a life; He doesn't just save a life. The Gospel, therefore, reveals the ethic of the New Covenant. And the ethic of the New Covenant is obedience and submission to Jesus Christ. Obedience is not perfection, but obedience is constant.

The children of Israel were never characterized by true obedience. Even before the covenant was officially sealed, they broke the law of the covenant by forming the golden calf. After it was sealed, they constantly failed to obey everything in it. That was the requirement by the way- complete obedience. However, even in their stumbling in darkness they did picture New Covenant obedience by the grace of God in one important sense. This obedience had nothing to do with the law, but it nevertheless was obedience in its truest and simplest sense.

The children of Israel (read Numbers 9:15-22) submitted themselves constantly to the pillar of fire that led them through the wilderness. When the pillar stopped, they set up camp. When the pillar moved, they moved. Numbers is adamant about this fact. They constantly and continuously were characterized by obedience and submission to the pillar of fire.

And that is what makes Christ's declaration that much greater. Christ is saying, "I am the pillar of fire--the new pillar of fire because I am the light of the world, not just to the Jews, but also to the Gentiles. I am the light to the nations (the world). I will bring two people together in one covenant. And my power is greater than the law's power. It never secured faithfulness. I am like the pillar however, which secured faithfulness in picture form. Those who follow me will not be perfect in this lifetime, but they will be characterized by a new desire to obey me and place themselves under the new pillar of fire. I will be their guide. Their ethic will be obedience. And this obedience is possible because of the light I have shined into their lost, dark souls."

The question if you are a Christian is not, "Do you sin?" The question is, "When you sin, or we could say when you leave the camp and walk before or behind the pillar of fire (Christ's Lordship), do you come back?" Christ is saying that is what the Gospel does. It does not just save you from the condemnation of sin as beautiful and foundational as that is. But it also saves from the control of sin. We have been saved, are being saved, and will be saved someday.

Now here is an important application for us: when we look at the Israelites in the Old Testament we must be careful not to adopt the Old Covenant ethic for our lives. The New Covenant ethic is different. It is different because the law is different. The law led the Israelite in the Old Covenant. The Spirit leads the new Israelite of the New Covenant.

I honestly do not know how much the original audience would have understood regarding what I have just said. But what I just said we know to be true because we have the rest of the New Testament Scriptures to confirm this. Furthermore, the original audience standing in the temple listening to Jesus would have certainly understood Christ's claim to be the Messiah. Let's look further in this text and see what kind of reaction we get from the Pharisees who were there listening with the crowds.

II. THE GRAVE CONTRAST (vss. 13-18)
Everything in these verses shows the contrast between Jesus and the Pharisees. He was everything that they were not, but prided themselves in being. They saw themselves as worshipers of the Father in heaven due to their strict adherence to Mosaic law. But in reality, they did not know the Father at all. They thought their judgement regarding Christ's identity was pure and right. It was fleshly and wrong, however. Jesus' own judgement of Himself, on the other hand, was pure and right.

Notice the Pharisees reaction in vs. 13, "You are testifying about Yourself; Your testimony is not true." It is likely that they are picking up on what Jesus said in 5:31, "If I alone testify about Myself, My testimony is not true." They were trying to show that Jesus was contradicting Himself by catching Him in a legal technicality due to the fact that the law called for two witnesses to verify a truth claim. Futhermore, Jesus had apparently placed Himself under that requirment in chapter 5. Now it seems He is contradicting what He did in chapter 5.

Jesus was not contradicting Himself, however. In chapter five, He placed Himself under their standards of requiring two witnesses. And later in that passage, He pointed to the Father as a witness, "There is another who testifies of Me, and I know that the testimony which He gives about Me is true."

For a moment, Jesus does not claim another witness in our current passage. Instead, undoubtedly to prove a point, Jesus says His testimony by itself is enough. Notice vs. 14, "Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going."

Jesus is simply saying that He knows His identity; He does not need another witness. On the other hand, the Pharisees think they know His identity (not the Messiah); but they are dead wrong! He is right; they are wrong. That is the contrast that Jesus is trying to get the Pharisees and the crowd to see.

He continues in vs. 15, "You judge according to the flesh; I am not judging anyone". Now we know from 2 Tim. 4:1 that at His appearing Jesus will judge the living and the dead. We also know from Rom. 2:16 that God will judge the secrets of men's hearts through Jesus Christ. There is a sense in which Jesus is the ultimate judge of everyone. In fact, Jesus Himself affirmed this in 5:22, "For not even the Father judges anyone, but He has given all judgment to the Son". In 9:39 He also says, "For judgement I came into this world...".

How then do we synthesize Christ's statement that He doesn't judge. Well, we are to understand His words in their context. The first phrase in vs. 15 clarifies what Jesus means. Jesus does not judge like the Pharisees judge- "according to the flesh". In other words, Jesus is not saying that He doesn't judge in any sense. Rather, He is saying that His judgement is nothing like the Pharisees. Their judgement is "fleshly"--innately human and sinful and stemming from a hard heart that hates Jesus no matter how much evidence He offers to them proving that He is the Messiah.

Jesus' judgement, on the other hand, it not fleshly. It is right and pure because He is God. And what He says about Himself is true. If this sounds like what some call circular reasoning, it is. Jesus does not back down from what is true, however. Here is the contrast: He is right about His identity; they are not. They judge wrongly. Christ's judgement is perfect because He knows that He came from the Father.

We might ask, "Why would Jesus argue in this manner?" Well, I am not convinced that I know the answer. But it seems that He has shown miracle after miracle and sign after sign, yet the religious leaders still reject Him. So why not just argue the truth without offering any proof or sign? They are not going to believe anyway. Their hearts are so hardened at this point. So Jesus just throws the truth out there and seems to argue in a circular manner. It does not matter at this point.

Jesus told Nicodemus that He did not primarily come into the world to judge, but to save. He repeats this sentiment in 12:47. Its not that Jesus never judges; but His primary reason for coming was to save. Notice the contrast between the law's purpose and Christ's purpose. The law judges and condemns. That is what Scripture teaches its purpose is. But Christ's purpose is to save. He only judges those who reject Him. And He will judge the Pharisees because the vast majority of them (like the rest of Israel) will reject Him.

But He does something sly and unsuspecting next. He has just argued very simply that they are wrong and He is right as the basis of His argumentation. In other words, its as if Jesus said, "You are wrong because you are wrong, and therefore your judgement is wrong. But I am right because I am right, and therefore my judegement is right." This would have made the Pharisee's blood boil. It would have frusterated them beyond anything we can imagine. They were, afterall, (along with their counterparts, the scribes) self-proclaimed experts of the law and thus of Messianic idenitity. They thougth their own judgment of who the Messiah would be was all that mattered. Jesus bursts their proverbial bubble once again.

To top it off He gives them a taste of thier own "law loving" medicine in vss. 16-18. Their desire for Him to have two witnessses to verify His truth claim in being the Light of the world backfires on them. Notice, "But even if I do judge, My judgement is true; for I am not alone it it, but I and the Father who sent Me. Even in your law it has been written that the testimony of two men is true. I am He who testifies about Myself, and the Father who sent Me testifies about Me."

You know what Jesus is saying? Its as if He said, "I do not judge like you. When I judge, my judgement is true. That is different (in contrast) to yours, which is always wrong. I am not alone in my judgement anyway. You want two men to verify my truth claim? Okay, I will do better than that. I will give you two witnesses that are not mere men: 1) I am the first witness, and 2) My Father is the second. There are your two witnesses that you asked for."

The contrast is condemning: Jesus is right; the Pharisees are wrong!

Now notice what the great claim, which led to the grave contrast leads to--- a grim conclusion.

III. A GRIM CONCLUSION (vss. 19-20)
Their hardness continues, this time with an underlying cheap shot slightly covered with a question. Completely out of arguments due to the strength of Christ's argumentation, they respond with a question in vs. 19, "Where is Your father?"

This was nothing more than another attempt to undermine the credibility of Jesus before the crowds. Joseph was dead by now, first of all. But secondly, the accusatory spirit of the Pharisees is dripping from this question. "Oh, by the way Jesus, where is your dad?" This is nothing short of calling Jesus a bastard. They were trying to point out to the crowd that Jesus was the product of illegetimate means. A similar thing occurs later in vs. 41.

They were trying to get the crowd to doubt Christ's claims on the basis of false charges. Mary was pregnant before official marriage. Nevertheless, we know it was not because of impure relations between Joseph and Mary; Scripture is clear about that. Nevertheless, that was the accusation.

The Pharisees have reached an all time low with their question. Rather than Jesus becoming rattled or flying off the handle He simply says, "You know neither Me nor my Father; if you knew Me, you would know my Father also".

In other words, Jesus is saying "You do not know the Father in heaven who you pridefully claim to know because you have rejected Me. Because you reject Me and my identity as Messiah, you have also rejected the Father." That was a grim conclusioin to an already strong argument.

Vs. 20 says that these things took place in the "Treasury". Within an earshot of the Treasury was the very meeting hall of the Sanhedrin. In a passage dealing with those in the New Covenant being "lights of the world" this is fitting. Christ was obedient regardless of the hostile circumstances. He was fully submissive to the Father. He was fearless, confident, and faithful to His Divine mission. For He knew He could say these things right in the meeting hall of the Sanhedrin if need be, and ultimately it would not matter. For His Father was orchestrating the events of His life down to the very detail. He would not die one second before, or after the will of the Father. Therefore, we read at the end of vs. 20, "no one seized Him (arrested Him) because His hour had not yet come".

Just as the Sandhedrin meeting that day were not being directly spoken to; they were in the vicinity of the comments by Christ. Perhaps they could hear Christ's claim (meeting just a wall over in the temple). They did not heed his warnings. And they, like many today, suffered the same grim fate. Those who reject Christ today are just as guilty as those who stood in the temple and listened to Him teach. In fact, we might say that they are more culpable for their unbelief due to the fact that 2,000 plus years have witnessed saint after saint martyred for Christ. The age of the New Covenant is a testimony in and of itself to the truths that Jesus proclaimed. Jesus is seen in the lives of true beleivers. When people today reject Christ, they have the same grim conclusioin pronounced to them that we find here in John 8.

Do you know Him? Does vs. 12 characterize you- "have the Light of life"? Or, does vs.19 characterize you- "You don't know Me"?

Jesus is the Light of the world. His light is shining. Will you walk into the Light?

Grace Chapel Blog Now on a Southern Seminary Website

Check out some blogs from Southern Seminary. The Grace Chapel Pastors blog appears in the SBTS Alumni section on the page (scroll down and click on view all and you will find ours). These are some good resources if you have spare time to read.

http://www.saidatsouthern.com/

Sermon Summary: Colossians 3:22-4:1, "Domestic Duties by Divine Design: A Christ Centered Home" (Part 3)

Sermon is available in audio form. Just see the guys in the sound room or grab me.





This passage comes at the end of Paul addressing a total of 3 groups: husbands/wives (vss. 18-19); children/parents (vss. 20-21); and slaves/masters (3:22-4:1). He specifically gives 6 admonitions because he offers a command to each separate party in each grouping (wives, husbands, children, parents, slaves, masters).


Colossians 3:22-4:1 deals with the last grouping, thus the last two admonitions: 1) a message for slaves, and 2) a message for masters. I have included the slave/master relationship under the rubric of the home (as indicated by the title of the sermon) because in the first century slaves were considered part of the masters household. What does this text have to do with the 21st century? Is Paul endorsing slavery? Did Paul not see the evils of slavery? Well, let me set the record straight- Paul was, to be sure, aware of the evils of slavery. A member of the church at Colossae named Philemon had a slave named Onesimus. Onesimus escaped from Philemon and ran into Paul while he was in Roman imprisonment. Paul does something that might seem harsh- he sent Onesimus back to his master Philemon. But he did not send him back empty handed. Paul placed in Onesimus' hands a letter addressed specifically to Philemon. We still have that letter today and it is found in the back of our New Testament Scriptures. The letter (read it for yourself) is nothing short of a plea on the part of Paul for Philemon to treat Onesimus as an equal- a beloved brother in Christ. So I think for this reason it is safe to assume that Paul was not being harsh in commanding slaves to be obedient to their masters in all things. He knew the importance of just slavery.


Furthermore, being a Jew, Paul would have been familiar with the strong restrictions that Mosaic law placed on slavery. For instance, if a slave was treated harshly (i.e. a beating), the law stipulated that he was to be freed. An Israelite could own another Israelite for a maximum of six years. Every seventh year for the nation of Israel was the year of Jubilee. In this year, all slaves were released. In addition, there existed voluntary slavery in Israel. For example, if one could not pay his debts, he could voluntarily indenture himself as a slave to pay off his debt- not all slavery was forced. It should also be noted that the kidnap of slaves was prohibited in Israel as well.


Therefore, we can assume on good historical grounds that as an Israelite Paul would undoubtedly have been familiar with the importance of just treatment of slaves. He would have known the potential evils innate to slavery as a system. It seems, therefore, that he would have opposed unjust slavery.


Did Paul endorse slavery in this context, though? Well, although that is a good question; it is not the right question. In this passage, Paul is not primarily dealing with slavery as his main theme. He is also not dealing with the wife/husband relationship (vss. 18-19). Nor is he dealing with the parent/child relationship (vss. 20-21). The theme of the entire epistle is the sufficiency of Jesus Christ in all things. False teachers had become popular in this tiny church. They taught a bad theology that, at a minimum, bordered on law based/works based theology. In the present passage (3:18-4:1), Paul is not speaking primarily about the importance of the man being the head of his wife, and thus loving her as Christ loved the church (cf. Eph. 5:25) although that is true and profoundly important. Nor is he speaking primarily about the importance of the wife being submissive to her husband although that is true and profoundly important. The same goes for the parent/child relationship and the slave/master relationship--those relationships are not the primary thing Paul is dealing with in this passage. As important as it is for us to take note of the roles that each respective party plays in these everyday, domestic relationships, it is still not Paul's primary focus.


What is the primary issue then? Well, Colossians 3:17 spells it out for us, "Whatever you do in word or deed do all in the name of the Lord Jesus Christ...". Colossians 3:18 ff. is simply a practical outworking of this truth in the life of the believer. But the main issue- the importance of Jesus Christ as King, Master, and Lord being manifested as a reality in the life of the believer- is the primary issue that Paul is dealing with. So that it is in Jesus name by word and deed that Christian wives submit to their husbands. It is in Jesus name that by word and deed husbands love their wives. It is in Jesus name by word and deed Christian children obey their parents, etc.


Paul's primary focus is the Gospel, and more specifically the Lordship of Christ in the life of the believer. Paul's concern is that Christ's Lordship be our concern. He is concerned that our heartbeat be submission and obedience to our Lord and Savior (our heavenly Husband...our heavenly Master...our heavenly Father).


So in the present passage, Paul's concern is not the specific issue of slavery. He does not even deal with that as a social structure. His concern is that slaves respond in their circumstances the way a Christian ought to respond in any adverse circumstance that he might find himself or herself in. We could say that His concern was a Gospel concern, not a "social structure" concern.


Why didn't Paul call for a social revolution against slavery in this passage? Well, for one thing it is estimated that at least one third of the entire population of the Roman Empire was made up of slaves. This constituted (if my histories are correct) virtually the entire work force. If Paul were to call for a social revolution against slavery, and it were to occur, the entire fabric of society would have ripped apart. The society was built upon slavery in other words. Furthermore, he would actually be jeopardizing the security of slaves who had homes, food, clothing guaranteed to them by their masters. But most of all, calling for a social revolution would likely have frustrated the spread of the Gospel especially in the early, delicate days of the church.


Social action (following on the heels of Jesus and the other Apostles) was never Paul's primary focus. It is true that Christ fed people and healed sicknesses, but that was never his primary focus. That is why these innumerable miracles are referred to as "signs" in John's Gospel. They were just that- signs. These signs pointed to the greater thing being declared, and that greater thing was the Gospel which heals the sickness of sin and the hunger inherent in unrighteousness and a soul devoid of Christ.


Paul was quite aware that the Gospel is a power that first changes from within. The problem of society will not be fixed from without. Societies ills (including the evils of slavery as a system) are not fixed by man's supposed (and sometimes good desire) to cleverly restructure present conditions. The heart of the problem is the problem of the heart. Man's problem is not largely sociological, financial, economical, or political, but spiritual. Sin is the problem and only the Gospel can fix this!


Paul actually did more for slavery being abolished by not directly calling for a social revolution against it. The Gospel- changing lives from within- would scream loudly for social change. In other words, Christian slaves willingly honoring and submitting to their masters would show a greater power. And this greater power (Gospel power) would influence society eventually. And we have experienced that in our own country have we not? It is the Gospel changing people from within that is much more powerful than any of man's numerous efforts to restructure societies evil systems through whatever means.


I submit that it was the God fearing, Christ exalting, submissive Christian slaves down through the centuries that laid the groundwork for someone like William Wilberforce to do what he did in England. His efforts had an impact on the change that took place in our own country. For these things we must be ever thankful for our sovereign God and King. But this happened, let us remember, not by Christ or the Apostles specifically and directly calling for abolition of slavery.


Does this passage have any application for us today in our country? I think it does. Although the slave/master relationship of the first century is not a one-to-one correspondence to the employer/employee relationship in the 21st century it nevertheless presents similarities for application purposes. On the broader spectrum of application there exists points in this present passage for anyone who finds themselves in adverse or difficult circumstances. The passage before us reminds us of the importance of submitting to our true Master in heaven regardless of our circumstances. It teaches us to accept God's sovereign will for our lives- even when that includes death of a loved one, cancer, financial hardship, and unexpected losses. In addition, this passage shows us that Christ has redeemed the work ethic for the Christian so that tasks that we often view as menial are transformed into opportunities for worship. Digging ditches, washing dishes, changing diapers all become tasks of worship to be done heartily and with sincerity of heart for the glory of the Lord our King.


Let's look at these last two admonitions in this broader passage: 1) a message for slaves, and 2) a message for masters.



I. A Message for Slaves (3:22-25)


The root command is for "slaves" to "obey those who are [their] masters on earth". The subtle emphasis is on the temporary nature of the command. This will come out more as we work through the text. But notice Paul says "masters on earth". We have a greater Master in heaven and any obedience done to earthly masters is just that- its obedience to earthly masters. But in our obedience to earthly masters we must not forget our Greater Master in heaven!


Notice three things Paul points to regarding the slaves obedience to his or her earthly master.



1. The Proper Expectation


Paul says this obedience is to be "in all things". I love the simplicity and frankness of the Apostle. What makes this expectation even more stunning for us in the 21st century is accentuated when we understand how Romans viewed slaves in the first century- the century Paul was penning his letter in.


One Roman writer divided agricultural equipment into three categories: 1) articulate, 2) inarticulate, and 3) mute. The mute were tools. The inarticulate were animals. The articulate were slaves. In other words, the only thing that separated slaves from hammers and animals was that they could speak! One Roman statesmen said, "Old slaves should be thrown on a dump, and when a slave is ill do not feed him anything. It is not worth your money. Take sick slaves and throw them away because they are nothing but inefficient tools".


All these realities- and still Paul did not soften the command. The command is comprehensive- "in all things". Peter supports Paul in this command. He says, "Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable" (I Pet. 2:18-20).


This expectation (obedience in all things) seems harsh. Why not call for a social revolution, Paul? Why more obedience? It even sounds more one sided when one notes the number of verses addressed to slaves compared to the number addressed to masters. For those of you not good at math--that is a 4/1 ratio....4 written to slaves/1 written to masters.


Paul does not answer the above question in Colossians, but he does in I Timothy 6:1 where he says that slaves are to "regard their own masters as worthy of all honor so that the name of God and our doctrine will not be spoken against".


Simply put: obedience to masters was an issue of the Gospel. More specifically, it was an issue of evangelism. Obedience would do more for the Gospel than would social revolt against one's master. Social revolt (in this culture) could provide an opportunity for the Gospel to be spoken against. Paul did not want that, and neither should we. Thus, we must submit to our earthly masters. If slaves (in the 1st century) were expected to obey "in all things", then how much more should employees (in the 21st century) obey their employers. This is true especially when one looks at the insurance, high wages, and limited authority present in our culture.


But sheer obedience "in all things" isn't enough. Paul is also concerned about one's motives as he or she obeys "in all things".



2. The Proper Motivation


Verse 22 continues to say that a Christian slave's motivation should "not" be fueled "with external service, as those who merely please men". In other words, a Christian slave should not just work when his earthly master is watching. He should not just work to get that promotion. Nor should he work just to avoid termination. He should not work for any motivation that is focused on self, one's boss, or one's job as the primary end or goal of one's "service".


Rather, the Christian slave's motivation is made clear by the Apostle. It is to be fueled "with sincerity of heart, fearing the Lord. Whatever [a Christian slave does] in regard to his "work" must be done "heartily, as for the Lord rather than for men."


Verse 23 is more or less a repetition of vs. 22. In other words, to do something with "sincerity of heart" (vs. 22) is to do it "heartily" (vs. 23). "Sincerity of heart" means with singleness of heart. It speaks of a heart undivided in motive. A heart that has a single motive (not dual) will do work "heartily", or out of the very essence of one's soul. He will do it with full gusto--with all his being. Paul is setting forth the principle in Ecclesiastes 9:10 by Solomon, "Whatever your hand finds to do, do it with all your might".


Here's the point: God cares about motives! And to take it up even one more notch, God cares that our motives be imbued with a spirit that is directed to the Lord. To "fear the Lord" (vs. 22) is to do one's work "as for the Lord rather than for men" (vs. 23).


Being noticed for one's work whether it be praise, recognition, and even a promotion is always incidental in God's eyes to the important thing, which is one's motives. Someone with proper motivation will direct their work to the Lord for His glory- not to other people, one's master, or to self.


Jesus Christ is the believer's ultimate Master. In fact, in Ephesians 6 (the parallel passage to this passage) Paul specifically calls us "slaves of Christ". In that passage, note Paul's language, "Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ; not by way of eye service, as men-pleasers, but as slaves of Christ, doing the will of God from the heart" (Eph. 6:5-6).


The essence of what Paul is getting at in both Colossians and Ephesians is the same. He is speaking of the importance of obedience in all things directed by the proper motive, which is a motive that seeks to serve the Lord Jesus Christ first and foremost in one's work under earthly masters.


Again, one might ask Paul, "Why not a social revolution against slavery?" Why does Paul demand more obedience from Christian slaves to their earthly masters when they have an Ultimate Master in heaven who loves them unconditionally, having freed them from their slavery to sin? Again, Paul answers that question in Titus 2:9-10 which says, "Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect".


The answer is clear and simple. Obedience to earthly masters is an issue of spirituality. We could say it is an issue of sanctification, maturity, and commitment to the Lord one claims to follow. To the degree in which a Christian slave obeys and honors his earthly master is to the degree that the Gospel is adorned. To adorn the Gospel is to make it lovely. To make the Gospel lovely is to make God's saving grace of sinners attractive, not ugly. When a Christian slave possesses a disobedient, bitter, and ugly spirit toward his or her superior, then he or she is doing nothing less than failing to adorn the Gospel. And, of course, that means that it is not just an issue of sanctification, maturity, and commitment, but also it becomes an issue of evangelism.


If God is sovereign over who comes to saving faith why should we care? Well, I submit that if you actually view that question as legitimate for the Christian then you have missed the point of the Great Commission. You have a perverted view of God's sovereignty in salvation and His choice to use us as agents to accomplish His will. All Christians have the privilege to manifest the beauty of the Gospel to sinners. We are the salt of the earth, as Christ said. Every action of a believer will either adorn the Gospel, or it will make the Gospel ugly. And that includes one's obedience (or lack there of) toward earthly masters.


What if your earthly master is a Christian? Does the responsibility to adorn the Gospel remain? Paul thinks so. When it is the case that a Christian slave has a Christian master, then that slave is to "serve [them] all the more because [those who partake of the benefit] are believers and beloved" (I Tim. 6:1-2).


We must remember that Christianity is not just personal; it is relational. Paul's whole point in this letter is that the Christian must (because he is indwelt by the Spirit and has the power to) take off the sinful clothes of the old man and replace them with the virtuous clothes of the new man. This was the point of chapter 3. Then in 3:18 Paul is saying this new looking man or woman is to wear these clothes in all their cherished relationships- husbands/wives; parents/children; slave/master.


The Christian slave's proper expectation (obedience in all things) and his proper motivation will fall into place when he possesses the proper realization.





3. The Proper Realization


Notice the realization given by Paul in vss. 24-25. It is twofold. The realization regards the justice of God. God rewards the Christian slave's obedience to his earthly masters (vs. 24). God disciplines the Christian slave when their exists disobedience to his earthly masters (vs. 25).


"Knowing" points to the realization "that from the Lord [the Christian slave] will receive the reward of the inheritance. It is the Lord Christ whom [the Christian slave] serve [s]."


The Gospel teaches us that as Christians we will never be judged for our sin. Christ has, as John Newton wrote, "hushed the laws loud thunder. He has quenched Mt. Sinai's flames". Nevertheless, Scripture also teaches that a Christian will be judged according to the way he lives the Christian life regarding his works (2 Cor. 5:10; Rev. 20:12-13; I Cor. 3:10-15; Rom. 14:10-12). It seems to be that Paul is looking beyond this life toward the rewards awaiting the faithful Christian in this lifetime specifically regarding his or her obedience to their earthly masters.


Slaves in the first century were not even allowed to own property under Roman law. They received no inheritance. Its as if Paul is promising these slaves in the Roman Empire a sure inheritance, not from their earthly masters, but from their Ultimate Master in heaven! Paul is reminding these Christian slaves that even if their earthly master fails to recognize their hardwork, there exists and Ultimate Master in heaven (the Lord Jesus Christ) who sees all and knows all. He is aware of your obedience and He will reward you accordingly. And His reward is greater than any earthly inheritance or reward. This realization changes ones motives and aids the Christian slave to persevere in obedience.

But there is another side to this realization- I told you that it was twofold. God not only sees and rewards the good a Christian slave does, but also the Christian slave would do well to realize that "he who does wrong (not obeying in all things with the right motives) will receive the consequences of the wrong which he has done and that without partiality" (vs. 25).


It is likely that this side of the realization applies to the master as well as the slave (note Eph. 6:8). The principal in vs. 25 seems to be the opposite of the principal in vs. 24. Vs. 24 is saying, "Be confident that God (your heavenly Master) sees your hard work you put forth even when your earthly master does not and will reward you accordingly." Vs. 25 is saying, "Be confident as well that God sees your lack of hard work and disbobedient spirit even when your earthly master does not and you will not get by with that.


And the end of vs. 25 tells us that God judges "without partiality". A Christian slave is not to assume that he can treat his earthly master any way that he wants. And a Christian master is not to assume that he can treat his slave anyway that he wants to . God is a God of justice, and he will show no preference to either party. He will punish and reward accordingly- in a fair manner.


Remember: Paul never approved of Onesimus running away from Philemon. He did plead to Philemon that he treat Onesimus as an equal. But let us not forget that he sent Onesimus back to his life of slavery as well.


How does this message for slaves apply to Christians today? As I said earlier, it applies in the employer/employee relationship quite well. It changes the Christian's entire work ethic whether its in service at one's place of employment, or service to the body of Christ. This passage also has profound application for anyone who finds themself in adverse circumstances. Life brings adverse circumstances to everyone in some way and at some point. It is a reminder to us to submit with joy to our Soveriegn Master in heaven regardless of earthly circumstances.





II. A Message for Masters (4:1)

Although the message for Christian masters is much shorter, it is no less important. Paul tells Christian "masters" to "grant to [thier] slaves justice and fairness, knowing that [they] too have a Master in heaven".

Very simply, Paul is reminding Christian masters that in a very true sense they are slaves as well. They are slaves to a greater master than themselves. And this should prompt a true Christian to, therefore, treat his slave with "justice and fairness".

What does it mean to treat them with "justice and fairness"? Specifially, Paul has in mind the idea of having a proper perspective of their earthly authority. Notice what Paul says in Ephesians 6:9, "And masters, do the same thing to them (their slaves), and give up threatening, knowing that both their Master and yours is in heaven, and there is no partiality with Him."

In other words, Paul is telling Christian masters (in both texts) to not have a higher view of their authority than they should, remembering that the highest authority is in heaven. And this higher authority- the authority of Christ- is omnipotent and omniscient. Paul is telling Christian masters to loose their pride. He is saying, "Don't be so self absorbed in your authority that you strut around even while sitting down". This is nothing short than a call for Christian masters to treat their Christian slaves as equals and brothers. Paul is repeating the idea he expressed in Colossians 3:11, "...there is no distinction between....slave and freeman".

Paul told the same thing to Philemon (Philemon 16). He said, "No longer treat Onesimus as a slave, but as more than a slave. Treat him as a brother- an equal, Philemon."

This is all reminisent of the golden rule exclaimed by Christ in Matthew 7:12, "..in everything treat people the same way you want to them to treat you". Just as a Christian slave is accountable to his true Master (the Lord Jesus Christ) and therefore must "fear the Lord and serve the Lord...rather than men", so too must the Christian master do the same. Afterall, God is "without partiality". He is a God of justice. He is the ultimate Master.

Conclusion
It is noteworthy that even though Paul does not explicitly call for a social revolution against slavery, he nevertheless sowed the seeds for it. For the principle of the golden rule given to masters, taken to its logical extreme, sees no place for slavery! And indeed, in God's providence slavery no longer exists in many quarters of the world. We must also pray for Christians in Sudan who are in chains. We must be aware that slavery still exists. And we must pray for God to do something to break those chains. At the same time we must also pray that God would give Christian slaves the ability to apply this passage in their own situation.

For us it is much easier. We are not in chains. We live in a priveleged country. We must seek to do all work to the glory of Jesus Christ by honoring our earthly masters. Obedience in all areas is important for the Christian to say the least. Its an issue of the Gospel- its an issue of proper evangelism.

We must remeber that we are all slaves, that is, slaves to Jesus Christ. He has freed us from slavery to sin. And this freedom gives us the unique privileage to be a slave to Him instead (John 8:34-36)!

Seeking to Recognize My Slavery,
AMS

Recordings for Sunday School Now Available

I apologize for not posting summaries of the Sunday School series this week. I have been busy thinking about John and Paul- not John Paul (the former Pope) or some other dude named Paul- but the Apostle John and Apostle Paul. In other words, I have been studying John 8 for the small group and Colossians 3:22-4:1 for Sunday morning preaching this week. However, I do have good news. Several people have been asking if there is some way to record the Sunday School classes. Well, your request has been met. We have recorded the last two, and will continue to record them. If you want a copy, then see the guys in the sound room. As usual, we simply ask that you place a small donation in the box for whatever copies you might get. The donation is left to your discretion. I will continue to try and post summaries from the class however. I heard last week that it takes seven times of something being said in order for our minds to finally remember it. In other words, repetition is good.

Blessings,

Andy

External Awareness of God: His Creation (Part 3)

We are examining what it means to say that there exists an external awareness of God in the universe that He has created and currently sustains. His external awareness is written all over His creation. If His creation could speak it would scream out, "God made me!"

I have chosen to divide this portion of posts into three parts. We looked at part one yesterday: a pictorial clarification (see yesterday's post for the details). We want to continue our look at what I call the external awareness of God by means of Scriptural confirmation. This section serves as part two to our discussion (although it begins in post #3).

II. SCRIPTURAL CONFIRMATION

To begin this discussion we must return to our key text- Romans 1. Romans 1:20 says that God is known to man "through what has been made". Specifically, it says that "through what has been made" certain "invisible attributes" of God will be "clearly seen". What are those attributes? Well, verse 20 tells us- His 1) eternal power, and 2) divine nature.

Paul's point seems to be that through observation of God's physical creation one sees the power of God--God's power in being the originator and distributor of every good thing. Paul made this argument often. In fact, when he encountered pagans (those who did not recognize the God of Scripture as God) he always established this truth before mentioning the Gospel. That was not a slight on the Gospel. It is only logical to begin where people are- to not move to fast. This is a good reminder in our evangelism. It is foundational to establish that God is indeed real for the person who does not assume this.

In Acts 14:8 ff. we have an example of Paul doing this very thing. In Acts 14 Paul is addressing the same group of people he is primarily speaking about in Romans 1. In both texts He is speaking (about) to pagan Gentiles. He is speaking to those who have other "gods". These people do not worship, value, acknowledge, love, adore, serve the God of creation--the only true God.

I am not going to go thru the text in detail because you can read it on your own. Let me just point out some things that will be helpful to our discussion regarding an external awareness of God. It will be important for you to open your Bible at this point.

After Paul heals a man the people observing assume that Paul and Barnabas (who was accompanying him) were their gods in human flesh. They had come from the god world and inhabited them. They thought Paul was Hermes (the god of orators) because he was doing most of the public speaking as he preached. They thought Barnabas was Zeus (head of the Greek pantheon of gods). Verse 14 says that Paul and Barnabas tore their robes. This seems strange to us, but in this day and time tearing one's robe was a public gesture denoting a perceived blasphemy. By doing this Paul and Barnabas were suggesting that they were not gods, but humans. In fact, they establish that very point beginning in verse 15 as their protest switches from a public gesture to an informal sermonic denunciation of the worship of any supposed pagan deity.

What is the content of this informal sermon?

First, notice that Paul establishes that his God is the Creator of all...we "preach the Gospel to you that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them."

Second, he tells them that in the past God allowed them to run head long into their sin because of their continual suppression of the truth that the God of the Gospel was real.... "In the generation gone by He permitted all the nations to go their own ways (vs. 16)" (Rom. 1:18-25).

Third, he tells them that though they rejected the God of the Gospel (suppressed the truth of God's existence) that they were still without excuse because God's existence was made evident to them...."and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness (vs. 17)".

How did God leave Himself without witness? The rain, which produced fruitful vegetation to sustain His creation that in turn led them to the opportunity to satisfy their hearts with food and gladness served as the witness. It proved the reality of God's existence- the God of the Gospel. This was grace demonstrated by God--it was a witness or testimony of God (without words or voice) that they ignored.

So what is the point? Not only does God's creation itself (the physical universe) give evidence in various ways of God's existence, but also the affects of His creation (the various pleasures experienced under the canopy of God's grace) serve as reminders, evidence, and a viable witness to the reality of God's existence.

The other day my daughter (four years old) informed me of a couple of things she would like for Christmas. I pointed out that her excitment was a little premature because Christmas is further away than she thinks, especially for a four year old. But I also pointed out to her that it was okay to "want" other things, but that it becomes wrong when those "things" are all we think about. Rather, we should be thankful and satisfied with what we have today. That is, we should not spend our days longing for what we do not have, but should rest in what God has provided for us in His grace thus far. I was trying to communicate to her the evils of materialism and lust. So I mentioned a couple of her current possessions and asked her simply, "What if you did not have those things?" to which she replied "Then I would be unthankful."

Obviously, she missed my point. Sadly, my daughter's response is the same response of many adults who reject, or deny the existence of God. They always want more, but they never stop to realize that for the most part life blesses us with much pleasure. Now there are pockets of the world where pleasure is not experienced at the level, say Americans, experience pleasure. There exist various reasons for this including poverty, famine, suppressive governments, etc. Nevertheless, even the worst life lived is an experience of God's grace in some fashion. And certainly for our culture this is true. As Americans we live extremely pleasurable lives. To deny so is to be "unthankful".

God's common grace is a mark of God's existence even in a world perverted and distorted by the Fall.

Beholding the Grace of God,

Andy

External Awareness of God: His Creation (Part 2)

I want to divide our discussion of the external awareness of God into three parts. First, I will give you a pictorial clarification in order to elucidate what I said in addition to what I will say. Second, I will give you Scriptural confirmation to prove my argument is based upon Scripture. And third, I will provide a fundamental caution, or warning that comes from Scripture.

Those of you who know me well realize that these three points will be covered in a number of posts. How many? I have no idea. But I will try and keep you keyed in as to which part we are on.

So let me get started.

I. A PICTORIAL CLARIFICATION

I want to give you several images, or pictures that John Calvin uses to describe what I refer to as the external awareness of God present in His creation. These pictures help elucidate what I mean by "external awareness".

First, Calvin says that God's creation is like a mirror. When we look into a mirror our own image is reflected back. But when we look at the "mirror of creation" God's image is reflected back to us. And if that mirror could speak it would say, "God made me and you!" Thus, Calvin quips, "[T]his skillful ordering of the universe is for us a sort of mirror in which we can contemplate God, who is otherwise invisible."

Second, Calvin uses the picture of a dazzling theater to describe God's creation. Calvin uses this picture in more than one of his writings. However, he never really elaborates on it. Therefore, I am going to take the freedom to elaborate where he did not. As I am writing this, his picture hangs on the wall behind me. If I get it wrong he might slap me upside the head. I have no interest in portraits coming to life in ghost like form, therefore I will be careful with my musing. Nevertheless, it appears that Calvin is communicating that things in God's creation like trees, grass, mountains, clouds, etc. are like props on a stage. People and animals are like actors and actresses. On the stage of creation you might see a man mowing grass, a person walking their dog, and two neighbors having a morning conversation.

Now follow my line of logic. Every movie and play has one goal regardless of the genre, producer, actors/actresses, etc. That one goal is simply to demonstrate life lived out in various forms and various ways. The goal of a movie or play is to demonstrate this so well that one gets sucked right into the environment on the screen or stage. A good movie will do this. It will, if only for a few seconds, or minutes make you so convinced of the reality of what is happening on the screen or stage that you forget you are sitting on your couch or theater seat as a spectator of an unreal sequence of events. In fact, this happened to me last night as my wife and I watched a movie that we had never seen. As I watched, I could not help to place myself in Will Smith's shoes. I thought (several times during the course of my viewing experience) the pain, emotion, sadness, anger that Will Smith acted out by his mannerisms, words, gestures, and faces. I was trying to find a way of escape for myself...I mean Will Smith.

The stage of God's creation does the same thing except with this caveat: God intends to manifest His life (His existence) to us. In other words, the focus in God's dazzling theater is not the actors, actresses, or awesome backdrops. No, God's focus is God Himself. And when we look at creation it is as if we are watching a movie about God. The message of the movie: God made all of this and you!

Third, Calvin uses the picture of a painting to describe God's creation. God's paint strokes are all over the canvas of creation. Here is what Calvin says, "We must therefore admit in God's individual works but especially in them as a whole- that God's powers are actually represented as in a painting. Thereby the whole of mankind is invited and attracted to recognition of Him..."

So again allow me to sum up. All of these pictures are meant for you to connect the external reality with the internal reality. It works like this. As creation is observed and the conscience registers what is observed in creation it internalizes the evidence and concludes that God exists. This conclusion can be made because man has the reasoning capacity to make such a deduction. God made Himself "evident to them" and "within them" (Rom. 1:19-20).

In the next post we will consider Scriptural confirmation for what I am arguing.

External Awareness of God: His Creation

In the current series of posts, I have been suggesting that man knows God in two ways: through general and special revelation. I have decided that a good way to analyze general and special revelation is to look at three primary categories. These categories will define general and special revelation for us in some detail.

We are still looking at the first category: the witness of God's work. As I have already mentioned, this category deals with general revelation. God has revealed Himself to man in a general (or natural) way in His creation. This revelation occurs in two ways: creation and conscience. The previous posts have dealt with the conscience. And as I pointed out in those posts, the conscience is the internal awareness of God that all men without distinction possess. See previous posts for the discussion that pertains to this.

Today we want to begin looking at the external aspect of God's general revelation. If man's conscience serves as the internal mechanism to make man aware of God's existence, then creation serves as the external evidence that prompts the conscience to conclude that there is a God.

Now before I move any further, let me be clear about something that I cannot help but harp on. I have said over and over again that this basic, limited knowledge (also known as general revelation) does not lead to salvation! I know I have been clear about that, however I want to change my affirmation to the following: general revelation never leads to salvation. In other words, both the external and internal awareness of God's existence is a reality. Nevertheless man (because of sin) will never lay hold of this evidence in such a way that will lead to his or her salvation.

Calvin says the following:

"It is therefore in vain that so many burning lamps shine for us in the workmanship of the universe to show forth the glory of its Author. Although they bathe us wholly in their radiance, yet they can of themselves in no way lead us into the right path. Surely, they strike some sparks, but before their fuller light shines forth these are smothered".

Calvin is pointing out that God's creation, which is filled with every kind of burning lamp, shines forth the reality of God's existence. It points to an originator- a Creator. Nevertheless, these "burning lamps" never shine as bright as they could for the unregenerate, depraved sinner because he or she suffocates this light. When Calvin speaks of smothering this light it is clear that he is speaking about the "suppression of truth" that Paul spoke about in Romans 1, which we have already looked at. The truth of God's existence is suppressed and exchanged for a lie.

This is why I say that general revelation can never lead to salvation. By the way, this is why general revelation is inferior to special revelation to which we will speak about much later. Special revelation (God's Word) is like a voice. General revelation is an impression. In general revelation we "hear" God's voice faintly through His creation. Special revelation allows us to hear the very voice of God Himself.

But I am getting of subject. We are talking about general revelation. I must avoid the bunny trails and stay on course. When Paul tells us in Romans 1:19 that God is "clearly seen", he does not mean that this clarity of sight will bring us to a true, saving knowledge of God. Rather, it does the opposite. It does not lead to salvation; it leads to condemnation. Or, to put it in the words of Paul it leaves us "without excuse".

I suffer from a handicap. For all of you funny guys out there my handicap is not something visible to the naked eye. Ironically, however, it has to do with my eyes. I am color blind. I want to return to my illustration regarding my color blindness that I mentioned in a previous post. However, I want to alter the illustration a bit.

Let's say I go to the eye doctor and they administer a color blind test to me. The doctor holds open the color blind book and I pear into the psychedelic circles to see a number they claim is there. But I can't see the numbers. Consequently, I fail the test. Let's say the story does not end there though. After failing my color blind test, the doctor turns around and reaches into a special cabinet pulling out a new type of spectacles. She tries to convince me that if I wear these glasses then I will be able to see the numbers in the color blind book. She tells me that if I wear these glasses, then I will no longer be color blind. Let's say I am really stubborn- that is my spirit. I laugh at her and tell her she is crazy. No matter how much evidence she gives me to prove that they work, I still refuse to put them on. My wife begins to encourage me, but I am laughing so hard that I cannot even respond. I leave the doctor's office with my wife and am color blind forever.

Now let me ask some question that have obvious answers:

1) Does my refusal to wear the glasses so I can see the numbers inside the circles somehow make those numbers (that are really there) cease to exist simply because I can't see them?

2) Does the doctor, my wife, or the creator of the color blind test book get the blame for me failing to see the numbers?

3) Do I have the physical ability to put the glasses on?

The answer to the first two questions is no. The blame lies with me. Furthermore, it would be irrational to think that I make the numbers cease to exist simply because I cannot see them. Other people can see the numbers just fine. The answer to the last question, however, is yes.

You see, its not that I cannot physically put the glasses on; its that I willfully reject the offer to put them on, right?

This, I think, captures the distinction I am laboring to make. All men have the ability to observe the external awareness of God (His creation). All men have the ability to internalize this evidence (our conscience) to deduce that God exists. We are physically capable we could say. Here is the problem: because of our sin we will not capitalize, or take advantage of what we physical can do because we willfully refuse to. We can have the ability to do something without having the will to do something.

Back to my illustration- the only way I will see the numbers in the color blind test book is if I have "eyes of faith". If I trust the words of the doctor and put the glasses on, then I will be able to see the numbers everyone claims are there. Only God can give us eyes to see. Therefore, I conclude with Calvin, and more importantly with the Apostle Paul, that this base, limited knowledge of God that comes through general revelation only holds us accountable. It does not lead to salvation. It leads to culpability and condemnation.

Let me conclude this post with another quote from Calvin:

"The fact that men soon corrupt the seed of the knowledge of God, sown in their minds out of the wonderful workmanship of nature, must be imputed to their own failing."

Thankful That God Has Removed My Color Blindness to See the Bright Light of Jesus Christ,

AS