Christmas means different things to different people. To most children, Christmas means gifts; to many mothers Christmas means preparing huge feasts; to grandparents Christmas means having the family together again, and to many Christmas means financial burden. But, to the Christian Christmas means primarily a time of remembering and celebrating Christ’s incarnation and birth, and why Christ came. The Bible informs us that Jesus Christ came into this world for seven reasons:

1. 1. 1. To Fulfill the Law (Matthew 5:17). The Law was given to mankind by God for the purpose of revealing what is good and right. The problem is that all of us are by nature sinners and incapable of fulfilling the Law. Christ came to fulfill the Law in order to reveal He is good, He is right, He is God and to become our atonement, our substitute for our sins

      2. To Reveal God (Romans 1:19,20; John 14: 7-10; Hebrews 1:1-3). Though creation manifests the wisdom, greatness and power of God it does not reveal who He is, nor His holiness, love, mercy and grace. Creation testifies to the fact that God exists. Only Jesus Christ can declare: “he that has seen Me has seen the Father.” Only Christ is the “express image” of the Person of God.

      3. To Provide the Way of God (Isaiah 53:6; John 12:46) Mankind is lost. Psychology may define our mental and emotional disorders, analyze and suggest causes, and propose plans for managing them, but psychology alone cannot heal us. The reason is simple. Mankind’s fundamental problem is not psychological, it is spiritual. We are made in the “image of God” and separated from Him because of our sin. Jesus came not to show us the way back to God; He is “the way”.

      4. To Seek & Save the Lost (Luke 19:10) Like lost sheep, we all stumble in multifarious means to satisfy the emptiness within, the hole in our soul. Like Humpty-Dumpty we have all fallen. We cannot save ourselves, and no counselor can rescue us. We desperately need a Savior.

      5. To Give Abundant Life (Romans 5:12; John 10:10) As a consequence of Adam’s sin all mankind suffers the judgment of death and, in fact, we all die. Jesus Christ was born in a crèche to die on a cross in order that we might live. But, more than merely living, Christ put on our flesh so that we might receive His Spirit and experience abundant life.

      6. To Give His Life (John 10: 11, 15; Romans 6:23) Christmas is derived from the combination of two Latin words: Cristes and Maesse. Cristes is, of course, Christ. Maesse means “to suffer”. In fulfillment of the Law, Christ was born to die. “The wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord.”

      7. To Destroy the Works of Satan (II Corinthians 4:3-6; I John 3:8) Satan tirelessly works to usurp God. He appears as an angel of light to blind, destroy and prevent all mankind from knowing God personally, walking in the light and experiencing His love. Christ came to destroy Satan’s power.

Of all the gifts under the tree none can compare to the One who hung on the tree for you. If you have not already received God’s gift of His Son I invited you to do so now.

God bless you all. Have a very blessed Christmas!

The Song of Simeon or the Nunc Dimittis (Latin: “now depart”) is found in  Luke 2: 25-35:

Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Christ. Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, Simeon took him in his arms and praised God, saying:  “Sovereign Lord, as you have promised, you now dismiss your servant in peace.  For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel.” The child’s father and mother marveled at what was said about him. Then Simeon blessed them and said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.”

You can almost sense the heart at peace in this passage, can’t you.  Simeon, probably a rabbi, faithfully did what he had to do for many years in the temple, and while many others had lost heart as they impatiently waited for Messiah, Simeon remained spiritually alive while he waited.  There is a very good reason for his spiritual life:  Simeon had learned the secret of, as the saying goes, “letting go and letting God.”

It says in our scripture that he was righteous, he was entirely conformed to the will of God; in God’s sight, he did what he should, he did what God wanted him to do. He was also devout, (taking hold, holding on, going cautiously.) It should come as no surprise that Simeon’s spiritual vitality had everything to do with God.  Did you ever notice that?  There is a certain steadiness, peace, faithfulness in people who hold onto God … but it isn’t really their ability to hold on to God, as much as it is God holding onto them.  What’s really the focus of a righteous, devout person?

It says in the second part of Luke 2:25 that Simeon was “waiting for the consolation of Israel”.  This verse is so huge!  The word “waiting” is defined as: to receive to one’s self, to admit, to give access to one’s self, to  receive one into intercourse and companionship,  to receive one (coming from some place), to accept (not to reject) a thing offered, to expect the fulfillment of promises.  To put the word “waiting” in here is pretty lame, isn’t it?  Simeon hasn’t just been hanging around the temple aimlessly, wondering if something good might happen. He’s been focused; he is positive that God is going to do what he has promised, because he has received it for himself. This verse could be translated “He was RECEIVING the consolation of Israel”!

The word for “consolation” is paraklesis (This is the same word that the Rabbis called the Messiah the consoler, the comforter.  It is the same word that Jesus later used to refer to the Holy Spirit, the Comforter, the Paraklete.)  You have to understand that Simeon had let go of self, it wasn’t about him, it was about what God had promised and what God would do and the result is stated in the last part of the verse, “and the Holy Spirit was upon him.” GOD WAS UPON HIM!  He was all about GOD.

How are you like Simeon?  Is it time for you to let go and let God?

Do you know that peace of mind and the sheer joy in being alive is within your reach regardless of your circumstances? If you’re a Christian all you need is an attitude of gratitude. Gratitude and giving thanks is good medicine.

Recent scientific research suggests that positive emotions, such as gratitude and love, strengthen and enhance the immune system, enabling the body to resist disease and recover more quickly from illness, through the release of endorphins into the bloodstream. Endorphins are the body’s natural painkillers. Among other effects, they stimulate dilation of the blood vessels, which leads to a relaxed heart.

What this means is that the more we experience a sense of gratitude, we literally bathe ourselves in good hormones, feel healthier, happier, more peaceful and content with our lives. Like most great spiritual truths, gratitude is stunningly simple. This is not to say it’s necessarily easy to practice. The most common hindrance to personal peace and joy is anxiety.

The apostle Paul prepared a practical prescription, an antidote to anxiety in Philippians 4:4-7.

“Rejoice in the Lord all ways; and again I say, rejoice. Let your moderation be known unto all men. The Lord is at hand. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.”

Like any prescription, it’s necessary to follow these four simple steps as directed.

First, we are commanded, “Rejoice in the Lord always.” This requirement focuses our thoughts and emotions beyond your circumstances to God’s greatness and goodness. We can rejoice because he’s in control. Singing, listening to praise music or “making a melody or heart” is a great way to praise the Lord always. This step is so important that we are reminded “again I say rejoice”.

The second step in taking this prescription is found in the words “Let your moderation be known unto all men.” The word moderation could be better translated “gentleness of speech”. In other words, we are not to complain, express negativity to others, about our circumstances.

Third, the apostle admonishes us “be anxious for nothing” or “don’t worry”. Someone once said, “Worry, like a rocking chair, gives us something to do, but it won’t get us anywhere.” Anxiety is not a benign activity, however. It pillages our peace, robs our joy, and steals our hope. We must deliberately and persistently resist anxiety, and war against worry.

The final application in the antidote against anxiety requires that we can take everything to God in prayer. There nothing too great for God’s power; and nothing too small for His Fatherly care. Notice how we are to pray. Our prayers and petitions are to be submitted to God “with thanksgiving”. Our gratitude is not for presumed answers to our prayers, but for the petitions themselves. Our needs provide God the opportunity to show Himself glorious.

There’s a promise when this prescription is taken: “the peace of God which passes all understanding, shall keep your hearts (i.e., emotions) and your mind (i.e., thoughts) through Christ Jesus.” The one who is in the habit of praising God for His goodness will find himself overcoming many of the emotional, mental and spiritual problems that plague others.

The holidays are upon us.  Normally, this would be a festive time, a time of celebration.  Perhaps, things are different for you this year and this is not the “season to be jolly.”  You are a beleaguered by bills.  You’re overwhelmed with worries.  You’re feeling discouraged and defeated, helpless and hopeless.  Maybe circumstances in your life are so bad you’re weary of life and ready to say “farewell to it all”?   Perhaps, you too could have penned the words of the psalmist, who three times wrote, “Why are you cast down, O my soul?” (Psa.  42:5, 11; 43:5)

David uses the phrase “cast down” to describe the condition of his soul.  As a shepherd, David would declare sheep as “cast down” when their fleece was wet, they were on their backs and unable to restore themselves and return to their feet.  The affect of being cast down is expressed by the psalmist second question, “Why am I disquieted within myself?”  Restless and tormented, helpless and hopeless, facing certain death, unless their shepherd rescued them.

The word soul is nephesh in Hebrew and psyche in the Greek, from which we derive our English word psychology.  The translation of these two words refer to “the life principle” within the body; to the mind, emotions, conscience and will.  Combining the word soul with the phrase cast down the psalmist declares his despairing and dire condition.  Seeing his soul as cast down, he is incapable of self-correction.  Much like Humpty Dumpty, who has had a great fall and could not pull himself together again, so the cast down soul is doomed to depression and death.  Just as all the king’s horsemen proved futile in saving Humpty, so mental health professionals cannot save the human soul.   Cognitive and rational-emotive therapies alone cannot restore the mind and emotions.  Religious and moral therapies alone cannot rescue the conscience.  Existential and psychodynamic therapies alone cannot give hope and passion to the will.

Only God can save our souls.  Only God can resurrect the soul cast down.

Read carefully and be encouraged by the rest of David’s Psalm and ask yourself “Why am I cast down, discouraged and depressed?

Why are you cast down, O my soul?

And why are you disquieted within me?

Hope in God; For I shall yet praise Him,

The help of my countenance and my God.

Significant research in academia and a plethora of psychological  studies suggest an inextricable nexus between what we see with our eyes and what we think, what we visually focus on and how we feel, even what we imagine and picture in our minds and how we behave.  For this reason some researchers advise against viewing too much news because there appears to be a correspondence between watching bad news and depression – of course, wives knew this a long time ago.  The business world has long understood the power in marketing or advertising by relating a product to an appealing image.  And, church leaders have written profusely about the need for “vision” when planning for church growth.

This observation really isn’t new.  Two thousand years ago Jesus noted the significance of sight and the power of vision in His sermon on the mount when He said “The lamp of the body is the eye; if therefore, your eye is healthy, your whole body shall be full of light.  But, if your eye is evil, your whole body shall be full of darkness.  If, therefore, the light that is in you is darkness, how great is that darkness!” (Mt. 6:22-23).  Similarly, the Apostle Paul declared that Christians are transformed by beholding Christ: “though we look through a glass darkly…we are changed into the same image from glory to glory, even as by the Spirit of the Lord.” (II Cor. 4:2)  No wonder John the Baptist exhorted his disciples to “Behold [i.e., inspect intently, examine thoroughly] the Lamb of God.” (Jn. 1:29)  No wonder Paul instructed the believers at Colosse, inundated with a cacophony of confusing philosophies, “If you…are raised with Christ, seek those things which are above, where Christ sits on the right hand of God.” (Col. 3:1)  The author of the letter to the Hebrews admonished the persecuted Jews in Jerusalem “let us run with patience the race that is set before us, looking [i.e., fix your eyes] on Jesus…who for the joy that was set before Him endured the cross, despising the shame, and is seated at the right hand of the throne of God.” (Heb. 12:1-2)

Just as the Israelites, bitten by the deadly serpents in the wilderness, were healed and saved by looking at the serpent of bronze [cf. origin of the medical symbol] so we live by beholding Jesus.   How do you see the world?  Has your uplook affected your outlook?  Christ’s resurrection reminds up to keep looking up!

What Should You Expect from a Christian Counselor?

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When it becomes necessary to seek a professional Christian counselor either for yourself or to recommend to someone else the following criteria may benefit you in determining that choice.

1. A Mature Christian. The apostle Paul directed the churches in Galatia to seek those who are “spiritual”, or mature in their Christian faith, to “restore a brother overtaken in a fault” (Gal.  6:1).   It is highly unlikely the immature ever effectively counsel another to maturity.  It is impossible for an addict to  aid another in overcoming their addiction.
2. A Gifted Exhortor. Effective biblical counseling is a spiritual ministry facilitated by the Holy Spirit.  More than mere erudition and experience the Christian counselor must possess the gifts of exhortation (Rom. 12:8), wisdom and knowledge (I Cor. 12:8).
3. A Student of Word. King David began the book of Psalms with the words “Blessed is the man who walks not in the counsel of the ungodly, . . . but his delight is in the law of the Lord” (Psa. 1:1).  He understood that what separates godly from ungodly counsel is the adoration and application of the Word of God.  The consequences from these two sources of the wisdom is profound.  James noted that ungodly counsel, “the wisdom from below” results in “strife, confusion and every evil work” (Jas. 3: 13-16).  Godly counsel, “that which is from above” is “pure, peaceable, gentle, yielding, merciful and beneficial” (Jas. 3:17-18).  It is significant to note that James prefaces this discussion on the types of wisdom with the question “Who is a wise man and endued with knowledge among you?  Let him show out of a good life his works with meekness of wisdom” Jas. 3:13
4. A Skilled Practitioner. While every maturing Christian is expected to counsel or “exhort one another . . . to love and good works” (Heb. 10:22-25), profound personality disorders and mental disturbances require specialized education and training.  Just as we would expect a medical doctor to be thoroughly trained in the treatment of physical pathologies so we ought to expect the same of those who treat psychological, mental and personality disorders.  Appropriate education and licensure should be sought.
5. An Empathetic Listener. C.S. Lewis compassionately comforted those who sought his counsel by noting “I’m in the same hospital you are.  I’ve just been your little longer.”  The grace received in the midst of the counselor’s personal afflictions equips them to comfort others (II Cor. 1:3,4).
6. A Diligent Professional. Like any professional the Christian counselor must care for each client with the utmost respect and dignity, ensure confidentiality, maintain accurate records of the sessions, and comply with codes, ethics and laws which govern mental health professionals.
7. A Team Player. Church leadership often refer members of their congregation to Christian counselors for specific help and care.  The counselor, like a sheepdog, is called upon by the pastor, or shepherd, to care for the sheep.  Where this relationship exists, it is essential, as the counselee permits, for the counselor to work with pastors, elders, and other professionals in the care of the counselee.

Last week we noted that good theology is requisite to good psychology and that because we are created by God in His image, then it stands to reason that our lives are valued, fulfilled and blessed to the degree we reflect His image.   So, what is the process by which we are conformed to His image?  How is Christ truly seen in us?

First, one needs to become a Christian, to be redeemed by the blood of Christ and regenerated by His Holy Spirit.  The process of becoming a Christian is known as salvation.  The process of maturing in Christ is called sanctification.  Biblical Counseling, simply stated, is Christian discipleship, assisting in the sanctifying process, that is problem-based. Biblical counseling is a Christian helping another in the practical integration of godly living skills as revealed in the principles and precepts of God’s Word.

Bible studies alone are not biblical counseling, neither is counseling without sound theology.  Biblical Counseling falls within the discipline of practical theology.

Level 5 without levels 1-4 is not biblical counseling.  You see, biblical counseling is not simply the integration of some secular psychological model sprinkled with Scripture verses.  Biblical counseling begins and ends with Christ.  He is the author and the finisher of our salvation.  Hence, the more aware and informed the biblical counselor is of levels 1-4 the sharper more effective instrument they are in facilitating another’s sanctification.

Levels 1‑4 without level 5 is incomplete and ineffective.   Theology was never given in a vacuum.   The Church calling is not to simply dispense the Word, but to minister the Word.  The biblical counselor is a specialist within the Church in applying the Word of God to life’s difficulties.

Welcome to the first edition of our weekly newsletter.  It’s my prayer that you find each of these brief essays insightful, inspirational, instructional and intensely practical and beneficial.

Please be aware and forewarned that they are written from an unapologetic Christian perspective intended to give you biblical insight into psychology and practical living skills. The reason for this bias is simple.  Good theology is requisite to good psychology. Theology is the study of God.  Psychology is the study of man’s soul. If all mankind, that includes you and me, are created by God in His image, then it stands to reason that our lives are valued, fulfilled and blessed to the degree we reflect His image. Jesus Christ (Hebrews 1:3) is “the express image of His (God’s) Person”. He is incarnated word of God. He put on our flesh so that we might receive His spirit in order that we might reflect His glory.

I collect coins.  Some coins in my collection are quite old.  In fact, they are antiques dating back more than 2000 years.  You might think their age would increase their worth.  However, a numismatist assesses their value, not by their age, but by how detailed the relief or impression of the image is seen on the coin.  Our value is not measured not the length of our days, but the depth of our lives; not by our age or accomplishments but by our reflection of God’s glory.  How well is His image seen in you?  Do others see “Christ in you, the hope of glory” (Colossians 1:27)?

PRAYING FOR ONE ANOTHER

I John 5:16-19

“You can impress people at a distance; you can only impact them up close.  The general principle is this, the closer the personal relationship, the greater the potential for impact.” Howard Hendricks

“and” (verse 14) introduces a new segment, a postscript, to John’s epistle — the believer’s assurance of their salvation through answered prayer.  It is not a section added by a redactor (Bultmann). Such a conjecture is unsupported by historical evidence in the writings of Tertullian (160-215 AD) and Clement of Alexandria (155-220 AD), both of whom quote this passage and identify John by name as its author.  Instead, “and” (kai;) indicates something that John desired to add.  Lenski remarks, “The fact that John is thinking of the dangers that are besetting his readers becomes evident in what he adds.”

“confidence” (hJ parrhsiva) means boldness.  This same word is used 4 times in I John; twice of the believer’s confidence before God’s judgment and twice of the believer’s intercession (3:21,22; 5:14).  parrhsiva is also found in Hebrews 4:14-16. The believer’s boldness in prayer is the result of a relationship with God as His child.

Matt. 7:9-11 “Or what man is there among you who, if his son asks for bread, will give him a stone?  Or if he asks for a fish, will he give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!”

“we have” (e[comen) found in verse 15 is in the present tense.  There is no delay of the petitions that we desire of God.

Jn. 14:12-14 “Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father.  And whatever you ask in My name, that I will do, that the Father may be glorified in the Son.  If you ask anything in My name, I will do it.”

Jn. 15:7,8,16 “If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.  By this My Father is glorified, that you bear much fruit; so you will be My disciples.  . . .You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you.”

Jn. 16:24 “Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full.”

“If any man see his brother sin . . . he shall ask” (16) -  How should we pray for a brother whom we see sinning?  What attitude should we have toward them since we all sin (1:8-10)?  Do some believers actually die (16,17) as a consequence of their sin?  How does the devil “touch” (18b) or affect the life of a sinning saint?  Why does John remind his readers that “the whole world lieth in wickedness” (19)?

I.  WHEN A BELIEVER SINS (16a)

A.  THEIR SIN:  seen rather than suspected

1.   Who must see the sin? Our reaction must be contingent on our personal observance of the sin.  Suspicion or hearsay is insufficient grounds for action.  In fact, because I love my brother I will not believe an evil report against him and will “think no evil” (I Cor. 13:5).

2.   What kinds of sin do you see? Consider the principle of “specks and motes”.   The “speck” seen in another’s eye is often the same sin in our own.  Because of the sin’s proximity to us it is a “mote”.  It is not uncommon for us to be sensitive to the very sins in others which beset us.  One who disbelieves the truth and integrity of others often struggles with lying.  The adulterer or adulteress thinks everyone else is unfaithful to their spouse.  The thief thinks everyone else is ripping him off.  I am personally more sensitive to self-righteousness and performance (works)-based acceptance because of my own history.

3.   How often must the sin be seen? The aorist tense suggests that the sin needs to be seen but once.

B.  OUR RESPONSE

1.  What?  rather than indifference or inquisition

a.   intercession

(1)  Moses interceded for Israel  (Ex. 32:11-14)

(2)  Paul interceded for the Jewish people (Rom. 9:1-3

b.   intervention

(1)  Personally and privately

(2)  Nathan rebuked David alone  (II Sam. 12)

2.     When?  (Matt. 18:15)  immediately rather than later

3.     How?  (Gal. 6:1,2)  with meekness

a.   Our Manner: “meekness” (prao?thto”), that is a willingness to be taught, an attitude of submission, yieldedness and  humility “considering thyself, lest thou also be tempted . . . for if a man think himself to be something, when he is nothing, he deceiveth himself.”   It is quite possible that all the pertinent facts are not known to the one who “sees his brother sin”.

E.g., I was pastoring a congregation where a young girl had run away from her home.  Many in the congregation were exercised to pray for the young lady and beseech God’s Spirit to convict her and return her to her family.  At the time this occurred, however, I was counseling the father who was heavily drinking and abusing his wife and daughter.  Unaware of her home life the congregation was praying for her to return to her abuser.

b.   Our Motivation: love rather than anger

Prov. 10:12 “Hatred stirs up strife, but love covers all sins.”

4.     Why?  (Gal. 6:1,2)  for the purpose of restoration rather than to ridicule

Gal. 6:1 “restore” (katartivzete) to repair something to its original condition.  Used in describing the mending of nets or setting fractured and broken bones.

Mt. 18:15 “gained (lit. acquisition wealth) him as a brother”

II Thes. 3:13-15 ^“But as for you, brethren, do not grow weary in doing good. And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother”

C.  THE EFFECT

1.  Forgiveness

I Jn. 1:9 “If we confess our sins, He is faithful and just to forgive us our sins . . .”

Lev. 16 presents the Day of Atonement and provides an excellent picture of the two aspects of forgiveness: the high priest confessing the sins of the nation on one goat which is sacrificed — hence, the payment for sin and the high priest confessing the sins of the nation on another goat which is taken by a young man into the wilderness for a three-day journey to be left — hence, the promise for sin never to be remembered or brought to mind again.

2.         Cleansing

I Jn. 1:9 “If we confess our sins, He is faithful and just to . . . cleanse us from all unrighteousness.”

I Jn. 5:17 “all unrighteousness is sin”

Phil. 3:8,9 “. . . that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith.”  Righteousness is the fruit of a life emanating from and controlled by the Righteous One, Jesus Christ.

3.       Healing & Life (zwhvn) is physical life.

Jas. 5:14-20 “Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed. . . . Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.”

II.  WHEN A BELIEVER SINS UNTO DEATH (16b-19)

A.  THE SIN

1.  Is not  UNPARDONABLE (Mt. 12:31,32)

Matt. 12:31-32 “Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come.”

Heb. 6:4-6 “For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.”

Heb. 10:26 “For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries.”

2.  Is not  SPECIFIC. The distinction of mortal and venial sins is taught by the Roman Catholic Church based on this text. 

a.     The phrase could be better translated, “There is sin unto death” because there is no article in the Greek before the word “sin”, therefore, there is no particular sin in mind.

b.     Sin is defined here in verse 17 as “all unrighteousness”.  Previously, in 3:4 sin was defined “the transgression of the law”.  What is the difference in these two definitions?  A transgression is behavioral and outward.  Unrighteousness comes from within and an expression of character.

3.    Is CONTINUOUS - In most cases there is a habitual pattern of sin, any sin, unchecked, unrepented.  However, on rare occasions, the “sin unto death” may occur only once and is judged because of its blatant disobedience to God.  Note the examples cited below of “sinning unto death”.

B.  THE DEATH

1.    Is not  SPIRITUAL

I Jn. 5:11-13 “And this is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life . . .”

Rom. 8:28-39

2.    Is PHYSICAL

Psa. 118:17,18 “I shall not die, but live, and declare the works of the Lord. The Lord has chastened me severely, but He has not given me over to death.”

Ez. 18:20-32 “The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.  But if a wicked man turns from all his sins which he has committed, keeps all My statutes, and does what is lawful and right, he shall surely live; he shall not die. None of the transgressions which he has committed shall be remembered against him; because of the righteousness which he has done, he shall live. “Do I have any pleasure at all that the wicked should die?” says the Lord God, “and not that he should turn from his ways and live? But when a righteous man turns away from his righteousness and commits iniquity, and does according to all the abominations that the wicked man does, shall he live?”

EXAMPLES OF SINNING UNTO DEATH

Leviticus 10:1-7	NADAB & ABIHU
Joshua 6,7	ACHAN
II Samuel 6:1-11	UZZAH
Acts 5:1-11	ANANIAS & SAPPHIRA
I Corinthians 11:27-32	CARNALITY AT THE LORD’S TABLE

C.  GOD’S PURPOSES

1.      TO WARN Lev. 26:14-39

a.   Property insurance policies have changed the source of destructive acts from “Acts of God” to “Acts of Nature.”  Tornadoes, hurricanes, earthquakes, etc. are no longer attributed to God but are random, capricious tragedies of nature.  Events are therefore without purpose, a stroke of chance or bad luck, rather than by design and for the good of those who submit to God’s purposes.  If God has nothing to do with these conditions, then neither is He all-powerful and loving, intimately engaged in people’s lives.  Man is without hope.

b.   Life’s tragedies are often the basis for repentance.  We want to think that we can live without consequences.  But, we can’t.

c.   Larry Kreider states that “Americans are not really desperate for God”  Peter warns the saints that “the time is come that judgment must begin in the house of God”  (I Pet. 4:17).  Pagan, unbelieving, self-centered, materialistic Americans will not take God seriously if the Church is unholy, uncommitted and unjudged.  Why should they?

2.   TO PRESERVE – I Cor. 5:5 “deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus”

a.     Satan is the “destroyer” and “death angel”.

b.   Luther: “Satan is God’s servant.”  God permits “the destroyer” to take the health (e.g. Job) or even life of a believer (e.g. even Christ in fulfillment of Gen. 3:15) in order to  accomplish His purposes.

3. TO MOTIVATE – I Tim. 1:20 “Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme”

D.  OUR RESPONSE (I Jn. 5:16b)

1. DO NOT PRAY FOR PHYSICAL HEALING (II Sam. 12:15-23)

2. PRAY THAT GOD’S PURPOSES ARE REALIZED

• To warn against further sinning

a.   “we know” (oi[damen)\ is intuitive rather than acquired knowledge and always used in the plural, therefore, a shared or common knowledge, not as the Gnostics taught of an esoteric knowledge.

b.   “whosoever is born” is in the perfect tense, that is, the present condition resulting from an event in the past.

c.   “of” (ejk = out of) God”

d.   “sinneth not” is in the present tense, that is, a continuous activity of sinning

(1)    Unconfessed and unrepented sin is greatest single factor in robbing the believer of the assurance of salvation (1:6 “If we say that we have fellowship with Him,. and walk in darkness . . .” cf. also 3:10).

(2)    Deliberate and continual sinning, without remorse or repentance, is a clear indication that one has not come into the place of sonship (2:3).

(3)    We can bluff our way around others, while within doubts gnaw like little foxes at the fringe of our faith, till we no longer feel that we are one of God’s children.

• To preserve the spirit  – that the sinning brother repents and gives evidence of their salvation.
• To motivate to worship God  – that God is glorified through their death, e.g. Samson – untimely death, a freak show for the Philistines

3.      PRAY THAT SATAN IS RESISTED

• The “whole world lies in wickedness”.  There is no hope in the world for resisting sin.  No cure for man’s disease can be found in a laboratory or the worlds beyond.  God knows we have tried.  Man’s most noble efforts have proven futile.  Only those yielded to Christ, directed by His Word and empowered by His Spirit can make a difference.  Jesus declared at the beginning of His ministry (Mt. 5:14) “ye alone are the light of the world”.

• Believers must be vigilant interceding for one another, watching out for one another, circumspect of our “besetting sins” and safeguarding ourselves from Satan.

Prepared by

Harry L. Morgan