<BrethrenVoice> <GLEANINGS-FOR-THE-DAY> <21 August 2002> Contents: --------- (1) <Exhortatory> "The truth about the truth" - Ravi Zacharias (2) <Doctrinal> "Working out salvation" - H.A.Ironside (3) <Prophetical> "The Redeemer's Return" (Pt-9) - A.W.Pink (1) <Exhortatory><Slice-of-Infinity> THE TRUTH ABOUT THE TRUTH Ravi Zacharias With all of the religions in the world vying for credence, how does one really know what to believe? Our discussion today will unavoidably take a bit of philosophical turn, but surely we have all felt the emotions this question evokes. Let us consider, then, three tests that you can apply to a system or statement to verify its claim to truth. The first is logical consistency: Is there a logical consistency in what is being stated, or are there obvious contradictions? Many religions are actually systemically contradictory and therefore cannot be true. The second test is empirical adequacy: Is there evidence that supports what is being asserted? The last test is experiential relevance: Does it apply meaningfully to my life? These are minimal tests for truth and should be in concert. Some philosophers add a couple more that I think are worthy of note: The undeniability test and the unaffirmability test. What do they mean? Take, for example, the issue of my existence. While my own existence cannot be logically proven, it is nevertheless undeniable. Have you heard the interaction between the philosophy student and her professor? "How do I know I exist?" demanded the student. "And whom shall I say is asking?" came the professor's reply. You can't help but chuckle, can you? Because you realize that at the moment that you deny your existence, you affirm it at the same time, for it is you denying that you are here to deny anything! Some things cannot be logically proven but yet cannot be denied without affirmation and therefore establish themselves as truth. The unaffirmability test works differently. It is a test for falsehood. This simply means that just because something can be stated, it doesn't necessarily mean that it is true. "I cannot speak a word of English," may be stated emphatically, but it cannot be affirmed. For while saying, "I cannot speak a word of English," I am actually speaking seven words of English! Therefore, my statement is false. In one or two major eastern religions, for example, the self is denied, but reality exists. It is an unaffirmable position and can therefore be demonstrated to be false. These tests can help us determine what is true. Many false claims are easily dealt with if we pause and apply some basic tools. The reassuring thing about the Gospel of Jesus Christ is that He asked us to test claims and not just to blindly follow. --- Copyright (p)(c) 2000 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries. ______________________________________________________________________ (3) <Doctrinal> WORKING OUT SALVATION H.A. Ironside* "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain." (Phil 2:12-16) HAVING thus occupied the hearts of the saints at Philippi with the self-abnegation of our Lord Jesus Christ, the apostle, as guided by the Holy Spirit, goes on, in the balance of this chapter, to apply the truth in a practical way. First, the verses now before us refer to assembly life and responsibility. Then, from verse 17 to the end of this chapter, three men are brought before us who were seeking to manifest in their lives the devotedness and self-denying concern for others that was seen in Christ as a Man on earth. Verse 12 has often perplexed those who thought they saw clearly from Scripture the simplicity of salvation by grace, apart from works. Here, in seeming contrast to this, the apostle tells the saints to work out their own salvation, and that with fear and trembling, as though possibly there were danger that salvation might be forfeited because of failure in properly working it out. Notice first, however, that the apostle does not speak of working for salvation, but of working it out, which is a very different thing. One might instance the quaint saying of the little girl who listened to a legal sermon preached upon this text by a minister who was insisting that none could be saved by grace alone, but all must work out their own salvation. Innocently she asked at the close of the service, "Mother, how can you work it out if you haven't got it in?" If it were individual salvation that is here contemplated, it might be enough to say--it is your own; therefore manifest it - work it out. But there is really more than this. For, taken in its full connection, it will be seen the passage refers to assembly salvation, rather than to the individual: that is, direction is given to an assembly of Christians (exposed to difficulties from without and from within, passing through a world where all is in opposition to the testimony committed to them), showing them how to go on in fellowship together in spite of the fact that each individual has within him a corrupt nature, which will manifest itself to the detriment of the whole assembly, if given occasion. We have already noticed that there was some difficulty in the Philippian assembly, between two sisters of prominence, Euodia and Syntyche. This might easily become the occasion for distressing quarrels, and even division, if not judged in the presence of the Lord. Similar things might arise from time to time, and would need to be carefully watched against. When the apostle himself was with them, they could refer all such matters to him, and he would, so to speak, work out their salvation from these perplexities. He would advise and guide as needed. Now he is far away, a prisoner for the gospel's sake, and cannot personally give the help he might desire. He, therefore, directs them in his absence, as obedient children, to work out their own salvation in godly fear, and with exercise of soul, lest they depart from the right path, or miss the mind of God. Viewed from this standpoint, how salutary are his words for all future generations of Christians! There is no assembly of saints on earth but will probably, sooner or later, have its internal differences, and the advice or command here given applies in just such cases. It is God's way that assemblies should be put right from within, by self-judgment in His presence and submission to His word. How often do saints take the very opposite method. Questions arise to trouble and perplex; differences of judgment occur, and bickerings and quarrels begin. Instead of coming together in the presence of God for humiliation and guidance, seeking His mind from His own Word and acting accordingly, they apply to this one or that one out-side for help--often only to have things worse complicated. Those engaged in the ministry of the Word, traveling from place to place, are perhaps appealed to, and requested to adjudicate in matters which often only disturb their spirits, and, after all, cannot really effect the salvation of the assembly from the troubles that have arisen. It is easy to see how the clerical system arose, from such experiences. We see in the early Church, men of the stamp of Diotrephes, who loved to have the pre-eminence, and Nicolaitanes, that is, rulers of the people, who sought to bring the saints into bondage. And, on the other hand, it was very early made manifest that believers generally found it much easier to apply to noted preachers or teachers for help, than to be cast directly upon God and His Word themselves. Thus gifted men became a court of appeal, and, eventually, were recognized as "the clergy." The same principle easily creeps in wherever saints look to men rather than to God and His Word. If it be said that they are too ignorant to know how to settle their differences, yet let it be remembered they have God, and the word of His grace; and if there be but humility and waiting upon Him, refusing to move until they find direction in the Book, He can be depended upon to help them work out their own salvation from whatever perplexing circumstances have arisen. He does not cast them upon their own resources, but on His Word, on Himself, who works in them the will to do His good pleasure. This does not mean that they should ignore or despise the advice and sound judgment of others--but they are not dependent upon it. In verses 14 to 16 we see this working out of assembly salvation practically demonstrated. Murmurings and disputings must be judged in the presence of God. Instead of backbiting, and gossiping about matters, let the saints come together before the Lord, and deal with them in the light of His revealed Word. Thus they shall be blameless and harmless, the sons of God indeed, without rebuke; walking in a manner worthy of the Lord, in the midst of a crooked and perverse generation among whom they shine as lights in this dark world. Thus judging what would hinder fellowship within, they are in a suited condition to be a testimony to the power of grace to those without. And, as the apostle has already emphasized for us in chapter one, nothing so delivers believers from self-occupation as occupation with Christ and the presentation of Christ to those still in their sins. They who are busy holding forth the Word of Life have no time for selfish quarreling amongst themselves. In so walking, the saints would give joy to the heart of the apostle, and he could rejoice in the day of Christ: that is, it would be manifest at His judgment-seat that his labors in Philippi had not been in vain. The godly order and devoted gospel testimony would together witness to the reality of the work of God in and among them. Thus we see that "working out our own salvation" is simply submitting to the truth of God after we have been saved, in order that we may glorify Him, whether as individuals or assemblies of saints in the place of testimony. This will be "with fear and trembling" as we realize our liability to err, the faultiness of our understanding and the holiness of the One whom we are called to serve in this scene. ---- *[Ironside, H.A., "Notes on The Epistle to the Philippians", Loizeaux Brothers, New Jersey, pp 48-53.] _______________________________________________________________________ (4) <Prophetical> "THE REDEEMER'S RETURN" (PART-9) Arthur W. Pink .... IX. THE REDEEMER'S RETURN IS NECESSITATED BY THE SUPPLICATIONS OF THE CHURCH While our Lord was here upon earth He gave His disciples a pattern prayer saying, "After this manner therefore pray ye: Our Father which art in heaven Hallowed by Thy name. Thy kingdom come" (Matt. 6:9, 10). The Redeemer taught His saints to look forward to the future, to be occupied with God's interests and purposes, and to pray for the coming of His Kingdom, i.e., the Millennial Kingdom. Thus we learn that our hope has to do, not with the present kingdoms of this world, but with the coming Kingdom of God, which hope will be realized at the return of the Redeemer Himself. It is clear from a number of Scriptures that the coming of God's Kingdom synchronizes with the Return of Christ (see Luke 19:12; Rev. 11:15, etc.). The Hope of the Church centers in Christ and has to do with the future rather than with the present, for "hope" always looks forward. Therefore it is that the prayers of the Church must conform to and correspond with its hope. The last promise ever made by our Lord, made some fifty or sixty years after His ascension, given to the beloved John on the Isle of Patmos but recorded for the encouragement and joy of all His people throughout the Christian dispensation, was "Surely I come quickly" (Rev. 22:20). The response to this promise is the prayer inspired by the Holy Spirit, "Even so, come, Lord Jesus." As this dispensation draws to its close and as the Return of Christ is daily coming nearer, the Holy Spirit is causing many to make this prayer their own. As the result of the recovery of the "Blessed Hope" which throughout the Dark Ages was lost to the Church, and as the result of the proclamation which is now being sounded forth far and wide, "Behold, the Bridegroom cometh, go ye out to meet Him," companies of God's saints all over the earth are now daily crying, "Even so Come Lord Jesus." And our God is a prayer-hearing and a prayer-answering God! He who has taught so many of its members to long and pray for the Return of their Saviour must satisfy that longing and answer that prayer. Therefore we say that the expectations and supplications of the Church of God which He purchased with His own Blood necessitate the personal Return of our Redeemer. [To be concluded] ____________________________<BrethrenVoice>____________________________ [which seeks to be guided solely by the New Testament Biblical pattern, facilitates free flow of Christian information. To God be the glory!] Contact Moderator/Gleaner, eMail: <brethrenvoice-owner@...> Subscribe, eMail:<brethrenvoice-subscribe@...> Unsubscribe, eMail:<brethrenvoice-unsubscribe@...> FAQs & Statement of Faith, eMail:<brethrenvoice-faq@...> "BrethrenVoice" Home: http://associate.com/digests/brethrenvoice/ eFellowship Home: http://groups.msn.com/BrethrenChristiansForum/ ["Examine yourselves as to whether you are in the faith." 2 Cor 13:5] ["You shall know the truth, and the truth shall make you free." Jn 8:32] _______________________________________________________________________ _________________________________________________________________ Send and receive Hotmail on your mobile device: http://mobile.msn.com