Depending on your theology, you believe something about the Book of Revelation. No matter what you believe, there is one Man who knows the truth; the one Man who is the truth:
…God our Savior…desires all people to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. 1 Timothy 2:3-6English Standard Version (ESV)
I know of no starker rendering of His urgent warning to us all:
False messiahs and false prophets will come and do great miracles and wonders, trying to fool the people God has chosen, if that is possible. Now I have warned you about this before it happens.
“Someone might tell you, ‘The Messiah is there in the desert!’ But don’t go into the desert to look for him. Someone else might say, ‘There is the Messiah in that room!’
But don’t believe it. When the Son of Man comes, everyone will see him. It will be like lightning flashing in the sky that can be seen everywhere. It’s like looking for a dead body: You will find it where the vultures are gathering above.
But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace. James 3:17-18English StandardVersion (ESV)
But the wisdom which is from above. [James] now mentions the effects of celestial wisdom which are wholly contrary to the former effects:
He says first that it is pure; by which term he excludes hypocrisy and ambition.
He, in the second place, calls it peaceable, to intimate that it is not contentious.
In the third place, he calls it kind or humane, that we may know that it is far away from that immoderate [strictness] which tolerates nothing in our brethren.
He also calls it gentle or tractable; by which he means that it widely differs from pride and malignity.
In the last place, he says that it is full of mercy, etc., while hypocrisy is inhuman and inexorable.
By good fruits he generally refers to all those duties which benevolent men perform towards their brethren; as though he had said, it is full of benevolence. It [therefore] follows, that they [depart from the truth] who glory in their cruel [severity].
…Though he had sufficiently condemned hypocrisy…he makes it more clear by repeating the same thing at the end. We are [therefore] reminded that [we are miserable or severe] for no other reason…but [that] we too much [excuse] ourselves, and [scheme] at our own vices.
…James here, by [the opposite of impartiality] refers to that overanxious and over-scrupulous inquiry, such as is commonly carried on by hypocrites, who too minutely examine the sayings and doings of their brethren, and put on them the worst [spin].
So, Calvin shows us how the Apostle James elaborates on the Lord Jesus’ statement: “…Out of the abundance of the heart…” Calvin then goes on to say:
And the fruit of righteousness. This admits of two meanings, — that fruit is sown by the peaceable, which afterwards they gather, — or, that they themselves, though they meekly tolerate many things in their neighbors, do not yet cease to sow righteousness.
…James says, that those who are wise according to God’s will, are so kind, meek, and merciful, as yet not to cover vices nor favor them; but on the contrary, in such a way as to strive to correct them, and yet in a peaceable manner, that is, in moderation, so that union is preserved.
And thus, he testifies that what he had said [before] tends in no degree to do away with calm reproofs; but that those who wish to be physicians to heal vices ought not to be executioners.
In this way, Calvin points out the difference between the peaceable, who seek righteousness through correction leading to unity, and those who don’t. Calvin finally contrasts zeal tempered by peaceability versus untempered zeal resulting in disorder and division:
[James] adds, by those who make peace; which ought to be explained [as]: they who study peace, are nevertheless careful to sow righteousness; nor are they slothful or negligent in promoting and encouraging good works; but they moderate their zeal with the condiment of peace, while hypocrites throw all things into confusion by a blind and furious violence.
A good friend of mine exhibits these peaceable attributes. It’s a pleasure to converse with him about the blessings and trials of life. Though he has opinions on all we discuss, I can hear when he tempers his discussion to correct me and preserve our union. I would have to say he sows righteousness benevolently. He is a rare friend. Others I’ve known, wishing to be physicians that heal vices, have been, as Calvin termed it, executioners instead.
Last week we discussed disunity in the churches. We discovered that God providentially uses church disunity for our good, to refine us and to prove our salvation. The subject we consider today is often the result of disunity:
They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. 1 John 2:19English Standard Version (ESV)
This is a solemn verse that should cause us to revere the Lord Jesus Christ. The preacher John Calvin doesn’t mince words when discussing this verse’s import:
They went out from us …The Church is always exposed to this evil; so that it is constrained to bear with many hypocrites who, [in reality], know not Christ, however much they may [verbally] profess his name.
By saying, they went out from us, [the Apostle John] means that they had previously occupied a place in the Church, and were counted among the number of the godly. [John], however, denies that they were of them, though they had assumed the name of believers, [in the same way] as chaff…mixed with wheat on the same floor cannot yet be deemed wheat.
Calvin analyzes those who profess the gospel:
For if they had been of us …Here [is] a difficulty, for it happens that many who seemed to have embraced Christ, often fall away.
To this I answer, that there are three sorts of those who profess the Gospel; there are those who feign piety, while a bad conscience reproves them within; the hypocrisy of others is more deceptive, who not only seek to disguise themselves before men, but also dazzle their own eyes, so that they seem to themselves to worship God aright; the third are those who have the living root of faith, and carry a testimony of their own adoption firmly fixed in their hearts.
The two first have no stability; of the last John speaks, when he says, that it is impossible that they should be separated from the Church, for the seal which God’s Spirit engraves on their hearts cannot be obliterated; the incorruptible seed, which has struck roots, cannot be pulled up or destroyed (2 Timothy 2:19.)
[The Apostle John], in short, means that they who fall away had never been thoroughly imbued with the knowledge of Christ, but had only a light and a transient taste of it.
Finally, Calvin states the blunt truth of the verse:
That they might be made manifest [John] shows that trials [are] useful and necessary for the Church. It hence follows, on the other hand, that there is no just cause for [upset]. Since the Church is like a threshing-floor, the chaff must be blown away [so] that the pure wheat may remain. This is what God does, when he casts out hypocrites from the Church, for he then cleanses it from refuse and filth.
Psalm 133 says how good it is for brothers and sisters to live in unity. And we know we desire such unity in our churches. However, we don’t often experience it. What’s wrong? Why can’t we all get along? The apostle Paul addressed such a situation in the early church at Corinth:
…In the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, for there must be factions among you in order that those who are genuine among you may be recognized. 1 Corinthians 11:18-19English Standard Version (ESV)
There must be factions? What is Paul saying here? John Calvin dissects these verses:
When ye come together in the Church, I hear there are divisions …It is…a reproof of a general kind — that they were not of one accord as [is fitting for] Christians, but everyone was so much taken up with [their] own interests, that [they were] not prepared to accommodate [themselves] to others.
Hence arose that abuse, as to which we shall see in a little — hence sprung ambition and pride, so that everyone exalted [themselves] and despised others — hence sprung carelessness as to edification — hence sprung profanation of the gifts of God.
Sounds unfortunately familiar. Calvin points out that Paul realizes not all are involved but the complaint isn’t groundless:
{Paul] says that he partly believes it, that they might not think that he charged them all with this heinous crime, and might accordingly complain, that they were groundlessly accused. In the meantime, however, he intimates that this had been brought to him not by mere vague rumor, but by credible information, such as he could not altogether discredit.
Calvin then defines heresies and schisms:
For there must be also heresies …Heresy…consists in disagreement as to doctrine, and schism, on the contrary, in alienation of affection, as when anyone withdrew from the Church from envy, or from dislike of the pastors, or from ill nature.
It is true, that the Church cannot but be torn asunder by false doctrine, and thus heresy is the root and origin of schism, and it is also true that envy or pride is the mother of almost all heresies, but at the same time it is of advantage to distinguish in this way between these two terms…
Calvin consoles those who do not participate in these divisions:
“So far, says he, should we be from being troubled, or cast down, when we do not see complete unity in the Church, but on the contrary some threatenings of separation from want of proper agreement, that even if sects should start up, we ought to remain firm and constant.
For in this way hypocrites are detected — in this way, on the other hand, the sincerity of believers is tried. For as this gives occasion for discovering the fickleness of those who were not rooted in the Lord’s Word, and the wickedness of those who had [feigned] the appearance of good men, so the good afford a more signal manifestation of their constancy and sincerity.”
Finally, Calvin says something shocking: disunity is providential. How can that be? He says:
But observe what Paul says — there must be, for he [suggests] by this expression, that this state of matters does not happen by chance, but by the sure providence of God, because he has it in view to try his people, as gold in the furnace, and if it is agreeable to the mind of God, it is, consequently, expedient…We know, also, that the Lord, by his admirable wisdom, turns Satan’s deadly machinations so as to promote the salvation of believers.
Hence comes that design of which he speaks — that the good may shine forth more conspicuously; for we ought not to ascribe this advantage to heresies, which, being evil, can produce nothing but what is evil, but to God, who, by his infinite goodness, changes the nature of things, so that those things are salutary to the elect, which Satan had contrived for their ruin.
So God uses the works of Satan and his followers for our good, to refine us and to prove our salvation. As a result of this, we ought to remain firm and constant obeying God’s word in the face of disunity.
Last week we considered our propensity to judge others, assigning to some honors and infamy to others, when we have no way to see the quality of their hearts and souls. And, if we could see them, we’d be either too indulgent or too harsh. This week we look at God’s rightful place as Judge. In his letter to the church at Rome, in the fourteenth chapter, the Apostle Paul asks:
Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; Romans 14:10English Standard Version (ESV)
But you, why do you, etc. …It is an unreasonable boldness in anyone to assume the power to judge his brother, since by taking such a liberty he robs Christ the Lord of the power which he alone has received from the Father.
…As…it would be absurd among men for a criminal, who ought to occupy a humble place in the court, to ascend the tribunal of the judge; so it is absurd for a Christian to take to himself the liberty of judging the conscience of his brother…
That certainly puts us in our place. But, to examine the matter at a deeper level, consider Paul’s initial question and response in this chapter:
Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand. Romans 14:4(ESV)
Who are you who judges, etc. …Now, though the power of judging as to the person, and also as to the deed, is taken from us, there is yet much difference between the two.
For we ought to leave the man, whatever he may be, to the judgment of God; but as to his deeds we may indeed form a decisive opinion, though not according to our own views, but according to the word of God; and the judgment, derived from his word, is neither human, nor another man’s judgment.
Paul then intended here to restrain us from presumption in judging; into which they fall, who dare to pronounce anything respecting the actions of men without the warrant of God’s word.
These are the same principles Paul proclaimed to the Corinthian church. However, lest we think our lot is hopeless, consider the second half of the verse to which Calvin says:
To his own Lord he stands or falls, etc. As though he said, — “It belongs rightly to the Lord, either to disapprove, or to accept what his servant does: hence he robs the Lord, who attempts to take to himself this authority.”
And he adds, he shall indeed stand: and by so saying, he not only bids us to abstain from condemning, but also exhorts us to mercy and kindness, so as ever to hope well of him, in whom we perceive anything of God; inasmuch as the Lord has given us a hope, that he will fully confirm, and lead to perfection, those in whom he has begun the work of grace…as he also teaches us in another place,
“He who began in you a good work, will perform it to the end.” (Philippians 1:6.)
So, the trade is equitable with regard to persons. We relinquish tribunal powers over others of whom we disapprove because they do not meet our personal standards. Rather, we are to judge others’ actions only according to His word. And God promises to complete the work He set out to do, in those others for whom we should hope well and, most importantly, in ourselves with whom we should be disappointed until His work is through.
How often have we condemned others without cause based on their real or perceived deficiencies? Some in the world have lost their lives this way. However, in the church, we should be more prudent. The Apostle Paul addressed the Corinthian church, who had just such a problem, using himself as an example:
For I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me. Therefore, do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God. 1 Corinthians 4:4-5English Standard Version (ESV)
I am not conscious to myself of anything faulty. …Paul [confesses elsewhere that he]…felt sin dwelling in him…but as to his apostleship, (which is the subject that is here treated of,) he had conducted himself with so much integrity and fidelity, that his conscience did not accuse him as to anything…Yet he says that he is not thereby justified, that is, pure, and altogether free from guilt in the sight of God.
Why? Assuredly, because God sees much more distinctly than we; and hence, what appears to us cleanest, is filthy in his eyes…We think of ourselves too indulgently, but God is a judge of the utmost strictness. Hence the truth of what Solomon says —
“Every man’s ways appear right his own eyes, but the Lord ponders the hearts.” (Proverbs 21:2.)
…Accordingly…we must have recourse to the free promise of mercy, which is offered to us in Christ, that we may be fully assured that we are accounted righteous by God.
Therefore, judge nothing before the time From this conclusion it is manifest, that Paul did not mean to reprove every kind of judgment without exception, but only what is hasty and rash, without examination of the case…
Let us know, then, how much is allowed us, what is now within the sphere of our knowledge, and what is deferred until the day of Christ, and let us not attempt to go beyond these limits. For there are some things that are now seen openly, while there are others that lie buried in obscurity until the day of Christ.
Who will bring to light. If this is affirmed truly and properly respecting the day of Christ, it follows that matters are never so well regulated in this world but that many things are involved in darkness; and that there is never so much light, but that many things remain in obscurity. I speak of the life of men, and their actions.
He explains in the second clause, what is the cause of the obscurity and confusion, so that all things are not now manifest. It is because there are [astonishing] recesses and deepest lurking-places in the hearts of men. Hence, until the thoughts of the hearts are brought to light, there will always be darkness.
And, finally, summing up, Calvin warns:
And then shall everyone have praise It is as though he had said, “You now, O Corinthians, as if you had the adjudging of the prizes, crown some, and send away others with disgrace, but this right and office belong exclusively to Christ. You do that before the time — before it has become manifest who is worthy to be crowned, but the Lord has appointed a day on which he will make it manifest.”
All sorts of people attend church. Some you like; some you don’t. A few rub us wrong. Fewer still seem to have it in for us. What are we to do? Avoidance comes to mind. But what’s God’s standard?
We love because he first loved us. If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot [or, how can he] love God whom he has not seen. And this commandment we have from him: whoever loves God must also love his brother. 1 John 4:19-21English Standard Version (ESV)
Okay, so if we don’t love our brother then we don’t love God? The word used for love, here, is ἀγαπάω (agapaō), or sacrificial love. Though affection may arise from this kind of love, the essence of agape toward our brother or sister is: unconditional, generous effort for another’s welfare. For deeper insight concerning these verses, consider what Calvin says:
We love him …This love [of God] cannot exist, except it generates love [toward our brothers and sisters]. Hence [the Apostle John] says, that they are liars who boast that they love God, when they hate their brethren.
…The Apostle takes [for] granted what ought…to appear evident to us, that God offers himself to us in those men who bear his image, and that he requires the duties, which he does not want himself, to be performed to them, according to Psalm 16:[2-3], where we read,
“My goodness reaches not to thee, O Lord;
towards the saints who are on the earth is my love.”
…John…shows how fallacious is the boast of everyone who says that he loves God [who is invisible], and yet loves not God’s image which is before his eyes.
And this commandment …He not only gave a commandment respecting the love of God, but [commanded] us also to love our brethren. We must therefore so begin with God, as that there may be at the same time a transition made to men.
Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Romans 12:16-18ESV
Further, we look to other ‘one anothers’ in scripture. Almost all of these are commands for us to act upon for our brethren’s welfare.
So, let us exert unconditional, generous effort for our brother’s or sister’s welfare by praying for their needs, forgiving and asking forgiveness, and supplying material kindnesses to them. Who knows, perhaps affection may arise afterward.
And when he comes, he will convict the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgment, because the ruler of this world is judged. John 16:8-11English Standard Version (ESV)
…First, …The Comforter, when he comes effectually to work upon a sinner, not only convinces him of the sin of his nature, the sin of his life, [and] of the sin of his duties…
But there is a fourth sin, of which the Comforter, when he comes, convinces the soul, and which alone (it is very remarkable) our Lord mentions, as though it was the only sin worth mentioning; for indeed it is the root of all other sins whatsoever: it is the reigning as well as the damning sin of the world. And what now do you imagine that sin may be? It is that cursed sin, that root of all other evils, I mean the sin of unbelief. Says our Lord, verse 9. “Of sin, because they believe not on me.”
…Perhaps you may think you believe, because you repeat the Creed, or subscribe to a Confession of Faith; because you go to church or meeting, receive the sacrament, and are taken into full communion. These are blessed privileges; but all this may be done, without our being true believers.
…Ask yourselves, therefore, whether or not the Holy [Spirit] ever powerfully convinced you of the sin of unbelief? …Were you ever made to cry out, “Lord, give me faith; Lord, give me to believe on thee; O that I had faith! O that I could believe!” If you never were thus distressed, at least, if you never saw and felt that you had no faith, it is a certain sign that the Holy [Spirit], the Comforter, never came into and worked savingly upon your souls.
…We have seen how the Holy [Spirit] convinces the sinner of the sin of his nature, life, duties, and of the sin of unbelief; and what then must the poor creature do? He must, he must inevitably despair, if there be no hope but in himself…
Whitefield continues:
Secondly, what is the righteousness, of which the Comforter convinces the world?
…O the righteousness of Christ! It so comforts my soul, that I must be excused if I mention it in almost all my discourses. I would not, if I could help it, have one sermon without it. Whatever infidels may object, or Arminians sophistically argue against an imputed righteousness; yet whoever know themselves and God, must acknowledge, that “Jesus Christ is the end of the law for righteousness, (and perfect justification in the sight of God) to everyone that believes,” and that we are to be made the righteousness of God in him.
This, and this only, a poor sinner can lay hold of, as a sure anchor of his hope. Whatever other scheme of salvation men may lay, I acknowledge I can see no other foundation whereon to build my hopes of salvation, but on the rock of Christ’s personal righteousness, imputed to my soul.
…When therefore the Spirit has hunted the sinner out of all his false rests and hiding-places, taken off the pitiful fig-leaves of his own works, and driven him out of the trees of the garden (his outward reformations) and places him naked before the bar of a sovereign, holy, just, and sin-avenging God; then, then it is, when the soul, having the sentence of death within itself because of unbelief, has a sweet display of Christ’s righteousness made to it by the Holy Spirit of God. Here it is, that he begins more immediately to act in the quality of a Comforter, and convinces the soul so powerfully of the reality and all-sufficiency of Christ’s righteousness, that the soul is immediately set a hungering and thirsting after it.
Now the sinner begins to see, that though he has destroyed himself, yet in Christ is his help; that, though he has no righteousness of his own to recommend him, there is a fullness of grace, a fullness of truth, a fullness of righteousness in the dear Lord Jesus, which, if once imputed to him, will make him happy for ever and ever.
…If you were never thus convinced of Christ’s righteousness in your own souls, though you may believe it doctrinally, it will avail you nothing; if the Comforter never came savingly into your souls, then you are comfortless indeed…
Whitefield then proceeds:
Thirdly, …the Comforter, when he comes, convinces the soul of judgment.
“Of judgment (says our Lord) because the Prince of this world is judged;” the soul, being enabled to lay hold on Christ’s perfect righteousness by a lively faith, has a conviction wrought in it by the Holy Spirit, that the Prince of this world is judged. The soul being now justified by faith, has peace with God through our Lord Jesus Christ, and can triumphantly say, “It is Christ that justifies me, who is he that condemns me?”
The strong man armed is now cast out; my soul is in a true peace; the Prince of this world will come and accuse, but he has now no share in me: the blessed Spirit which I have received, and whereby I am enabled to apply Christ’s righteousness to my poor soul, powerfully convinces me of this: why should I fear? Or of what shall I be afraid, since God’s Spirit witnesses with my spirit, that I am a child of God…
But, if we do not find ourselves thus convinced, Whitefield appeals to us once more to be reconciled to Christ:
Though of myself I can do nothing, and you can no more by your own power come to and believe on Christ, than Lazarus could come forth from the grave; yet who knows but God may beget some of you again to a lively hope by this foolishness of preaching, and that you may be some of that world, which the Comforter is to convince of sin, or righteousness, and of judgment?
Poor Christless souls! Do you know what a condition you are in? Why, you are lying in the wicked one, the devil; he rules in you, he walks and dwells in you, unless you dwell in Christ, and the Comforter is come into your hearts. And will you contentedly lie in that wicked one that devil? What wages will he give you? Eternal death.
O that you would come to Christ! The free gift of God through him is eternal life. He will accept of you even now, if you will believe in him. The Comforter may yet come into your hearts, even yours…
***
In conclusion, we briefly quote Augustine on these same verses:
Let men, therefore, believe in Christ, that they be not convicted of the sin of their own unbelief, whereby all sins are retained;
let them make their way into the number of believers, that they be not convicted of the righteousness of those, whom, as justified, they fail to imitate;
let them beware of that future judgment, that they be not judged with the prince of the world, whom, judged as he is, they continue to imitate.
For the unbending pride of mortals can have no thought of being spared itself, as it is thus called to think with terror of the punishment that overtook the pride of angels.
Where were you when that dumpster exploded on Saturday, the 17th of September, 2016, at about 8:30 PM, between 6th and 7th Avenues on 23rd Street in Manhattan? Witnesses reported an event that shook buildings around the epicenter. Windows were blown out, and those on the street were injured. It didn’t look like terrorism initially (it was,) but the neighborhood was shaken up.
Something similar happened in first century Philippi, in Eastern Macedonia and Thrace, Greece. This time it was an earthquake that shook up the neighborhood. Doors to cells in the local prison were opened, and the jailer, no doubt shaken from sleep, supposed his life was forfeit because his charges had escaped. One of the prisoners, the Apostle Paul, called to the jailer not to harm himself; they were all still there. The jailer, trembling with fear, rushed to Paul and his companion, Silas, and:
…He brought them out and said, “Sirs, what must I do to be saved?” Acts 16:30English Standard Version (ESV)
Paul and Silas “spoke the word” to the jailer and his household. As a result, he and his household all believed in God. John Calvin comments on this verse here.
This same Apostle Paul concisely addressed the nature of this belief:
…If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. Romans 10:9-10(ESV)
But, how are we to believe this? Is it by strength of will or a leap into the dark? Stepping back a bit, Calvin says we must first have faith to believe. What, then, is the nature of this faith? To this, the author of the letter to the Hebrews says:
…Without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him. Hebrews 11:6(ESV)
Calvin explains the second clause of this verse this way:
…We ought to be fully persuaded that God is not sought in vain; and this persuasion includes the hope of salvation and eternal life.
And, it behooves us to recognize that God freely grants us this faith by His unmerited favor (i.e., grace) so that we might believe in Him:
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. Ephesians 2:8-9(ESV)
I believe in God the Father, Almighty, Maker of heaven and earth:
And in Jesus Christ, his only begotten Son, our Lord:
Who was conceived by the Holy Ghost, born of the Virgin Mary:
Suffered under Pontius Pilate; was crucified, dead and buried: He descended into hell:
The third day he rose again from the dead:
He ascended into heaven, and sits at the right hand of God the Father Almighty:
From thence he shall come to judge the quick and the dead:
I believe in the Holy Ghost:
I believe in the holy catholic church: the communion of saints:
The forgiveness of sins:
The resurrection of the body:
And the life everlasting. Amen.
After controversies over God’s nature, a creedal statement, attributed to Athanasius of Alexandria and rooted in Augustine’s On the Trinity (415 AD), was formulated that encompassed right belief on the matter. The gist of the Athanasian creed is:
Whosoever will be saved, before all things it is necessary that he hold the catholic [i.e., all-embracing or universal] faith;
And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity;
Furthermore, it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ.
The Nicene creed (381 AD) appears to combine significant elements of the prior two creeds:
I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.
Who, for us men for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.
And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father [and the Son]; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.
And I believe one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen
This is the third post on the topic of outward appearances versus heart attitudes. Our first post reviewed Jonathan Edward’s thoughts on wheat and tares in the church. A second post explored Abel’s obedience and Cain’s disobedience to God. This post examines our relationship to God the Father. The apostle Peter warns us:
If you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile. 1 Peter 1:17 English Standard version(ESV)
And if you call on the Father …From the character of the Father himself, [the apostle Peter] shows what sort of obedience ought to be rendered. [God] judges, he says, without looking on the person, that is, no outward mask is of any account with him, as the case is with men, but he sees the heart, (1 Samuel 16:7) and his eyes look on faithfulness. (Jeremiah 5:3) This also is what Paul means when he says that God’s judgment is according to truth, (Romans 2:2) for he there inveighs against hypocrites, who think that they deceive God by a vain pretense.
The meaning is, that we by no means discharge our duty towards God, when we obey him only in appearance; for he is not a mortal man, whom the outward appearance pleases, but he reads what we are inwardly in our hearts. He not only prescribes laws for our feet and hands, but he also requires what is just and right as to the mind and spirit.
A person might hide their defection from all others, but not from Him. Calvin then shows how Peter presses home the lesson:
According to every man’s work He does not refer to merit or to reward; for Peter does not speak here of the merits of works, nor of the cause of salvation, but he only reminds us, that there will be no looking to the person before the tribunal of God, but that what will be regarded will be the real sincerity of the heart…
The fear that is mentioned, stands opposed to heedless security, such as is wont to creep in, when there is a hope of deceiving with impunity. For, as God’s eyes are such that they penetrate into the hidden recesses of the heart, we ought to walk with him carefully and not negligently.
He calls the present life a sojourning [i.e., time of your exile], not in the sense in which he called the Jews to whom he was writing sojourners, at the beginning of the Epistle, but because all the godly are in this world pilgrims. (Hebrews 11:13,38)
Mandated Memoranda 