Wag kang KJ!

Naisip mo na ba kung bakit tila kung ano pa yung mga bagay na kinahuhumalingan at gustong-gustong gawin ng maraming tao, yun pa ang tila palaging pinagi-initang ipagbawal ng Bibliya, ni pastor, o ng mga "konserbatibong Kristyano"?

Sino ba ang ayaw magkaroon ng maraming-maraming pera at magkaroon ng kakayahang bilhin ang anumang nais niyang bilhin? Sino ang ayaw magkaroon ng pangalan at sana'y mag-trending din sa twitter? Sino ba ang ayaw magkaroon ng maraming ka-tropa at magkaroon ng malawak na impluwensya at kapangyarihan? Sino ba ang ayaw sa kaligayahang idinudulot ng sex? Atbp.

Marami tayong gusto, at lahat ng yan ay bunga ng ating pagsusumikap na maging maligaya. Pero bakit ganun? Bakit parang halos lahat ng pinagkukunan natin ng kaligayahan, ipinagbabawal naman ni Lord? Wala bang karapatang lumigaya o maging masaya ang mga tao? Bakit napaka-KJ naman yata ni Lord? Ganun ba ka-self centered ang Panginoon na para bang napag-tripan lang niya tayong lahat na sundin siya sa lahat ng bagay na ipinagu-utos niya sa atin kahit labag sa ating kagustuhan?

Kapatid, kung isa ka sa mga may kinikimkim na ganitong uri ng sentimyento dyan sa puso mo, maniwala ka sakin: Hindi kill-joy si Lord. Ang totoo niyan, ikaw ang KJ---hindi si Lord. Paano ko nasabi? Simple lang: Ikaw ay KJ sapagkat ayaw mong kilalanin at luwalhatiin (i.e. itaas, dakilain, papurihan, parangalan) ang Diyos. O sa ibang salita: Hindi KJ ang Diyos dahil siya ay self-centered, kundi bagkus ikaw ang KJ dahil ayaw mong kilalanin ang pagiging self-centered ng Diyos.

Tama ang iyong nabasa. Ang Diyos ay self-centered. Napaka! Sa katunayan, ang pinaka-layunin ng lahat ng bagay na nilikha ng Diyos---ikaw, ako, at lahat ng nabubuhay, mga pangyayari, at hanggng sa kaliit-liitang mga alikabok sa sansinukob---ay nilikha para sa kaluwalhatian at kapurihan ng kanyang sariling kadakilaan. Sabi ni Pablo,

"Sapagkat ang lahat ng bagay ay nagmumula sa kanya, sa pamamagitan niya, at para sa kanya. Sa kanya ang lahat ng kaluwalhatian magpakailanman! Amen." (Rom. 11:36)

Ang pagiging self-centered ng Diyos (o ang kanyang matinding pagibig sa sarili niyang kapurihan at kaluwalhatian) ay alinsunod mismo sa sarili niyang katuwiran. Isipin mong mabuti: Kung ang Diyos ang pinaka-dakila sa lahat, sa tingin mo ba'y mananatili pa kaya siyang makatuwiran kung hindi niya itinataas ang sarili niyang kadakilaan nang higit sa lahat ng bagay? Syempre hindi. Hindi maaaring itanggi ng Diyos ang sarili niyang kadakilaan, samakatuwid nararapat lamang na siya'y maging self-centered!

Pero sa puntong ito siguro'y nais mong itanong sa'kin: "Ibig mo bang sabihi'y makasarili ang Diyos?"

Ang sagot ko'y depende sa pakahulugan mo sa salitang makasarili. Sa isang sentido, totoong makasarili ang Diyos, dahil ang pinaka-layunin ng lahat ng kanyang ginagawa ay para sa ikaluluwalhati ng sarili niyang pangalan. Sa gayong paraan, at gaya ng nabanggit na, hindi siya maaaring maging kontra - sarili; siya'y marapat lamang na maging maka - sarili. Hindi niya maaaring itanggi ang sarili niyang kadakilaan sapagkat hindi niya maaaring itanggi ang kanyang pagiging Diyos.

Ngunit ang Diyos ba ay makasarili sa sentido na wala siyang pake sa ikabubuti ng kanyang mga nilalang? Hindi gano'n ang ibig kong sabihin. Sa katunayan pa nga, ang nais kong patunayan ay ang katotohanan na ang pagiging maka-sarili ng Diyos ang siyang nagsisilbing tanging batayan ng kaniyang pagibig sa atin!

Pano nangyari yun?

Simple lang: Kung ang Diyos ang pinaka-dakila sa lahat, ano sa tingin mo ang pinaka-mahalagang kayamanan na maaari niyang ibigay para sa atin? Tama! Ang kanyang sarili mismo! At dahil ang Diyos mismo ang pinaka-dakilang Kayamanan sa lahat (na higit pa sa mga bagay na itinuturing na "kayamanan" ng sanlibutan), samakatuwid ay hindi labag sa kanyang pagibig sa atin ang kanyang masidhing hangarin na dakilain at itaas ang kanyang sarili sa pamamagitan ng paggawa ng mabuti sa atin! 

Iyan ang pinaka-dahilan kung bakit itilaga ng Diyos ang kanyang Anak na si Jesus bilang Tapagagligtas ng mga makasalanan; ito ay una't higit sa lahat para sa ikaluluwalhati ng kanyang pangalan (Jn. 12:27-28, 13:31-32, 17:1; cf. Isa. 43:25).

Kung gayon, maliwanag na hindi kill joy ang Diyos. Hindi kailanman ninais alisin ng Diyos ang likas na pagnanais nating maging maligaya. Sa katunayan, nais niya tayong maging maligaya at napatunayan niya yan nang kanyang tuparin ang kanyang hangarin na dakilain / luwalhatiin ang kanyang sarili sa pamamagitan ng pagparito ng kanyang bugtong Anak. Ang pagiging maka-sarili ng Diyos ang siyang naging batayan ng ating tunay at walang hanggang kaligayahan!

Bilang pangwakas sa maikling blog na ito, nais kong bigyang-diin muli na hindi ang Diyos ang kill joy, kundi tayo mismo. Ayon kay Jesus, kung nasaan ang iyong kayamanan, naroon din ang iyong puso (Mat. 6:21); at kung nasan ang iyong puso, naturamente doon ka rin humuhugot ng kaligayahan. Kung ang kayamanan mo ay ang mga bagay ng sanlibutang ito, sa sanlibutan ka rin huhugot ng kaligayayan (Eph. 2:1-3), at tiyak na magiging kill joy talaga si Lord para sa'yo (Jn. 5:44). Maaaring inaakala mo'y maligaya ka sa mga bagay na pinapahalagahan mo sa daigdig, ngunit ang totoo'y inilalayo mo ang iyong sarili mula doon sa tanging makapagbibigay sayo ng tunay na kaligayahan. At habang nananatili kang bulag hinggil sa kagandahan ng Diyos kay Cristo Jesus (2 Cor. 4:4), ika'y magiging katulad ng isang batang paslit na ayaw tumigil sa paglalaro ng buhangin sa park at ayaw sumama sa kanyang mga magulang patungo sa Enchanted Kingdom sapagkat wala siyang ideya kung gaano ka-"mas dakila" ang Enchanted Kingdom kumpara sa kinahuhumalingan niyang buhangin.

Kapatid, wag kang KJ.

-Jeph

Parang di natuto

Konting reality check lang para sa mga kabataan na noo'y aktibo sa Sunday School ngunit gumradweyt na't nagtatrabaho na sa kasalukuyan. Isang tanong:

...Natuto nga ba tayo?
(Oo, tayo. Meaning, kasama ako dun).

Ang dami, dami, dami, dami nating napag-aralan tungkol sa Biblia, sa mga doktrina, sa Diyos, etc. Di na mabilang ang mga memory verses na alam natin. Pero anyare? Nang magkatrabaho na tayo, bakit nangongompromiso tayo? Nasan na yung mga tinuro sa atin at natutunan natin sa simbahan?

Nakakahiya (at nakakainis) mang isipin, pero ganyan tayo. Nagkakaroon tayo ng selective amnesia kapag pasok natin sa office. Lahat ng mga tinuro ni Sunday School teacher, lahat ng mga preaching ni pastor, at lahat ng pangaral ng mga elders ng simbahan... *puff!* - instantly deleted na sa mga alaala natin.

Yung totoo? Natuto nga ba?

Please lang, wag naman natin sayangin yung effort ng mga guro natin sa simbahan, at huwag natin silang ipahiya. Higit pa riyan, wag nating ipahiya si Cristo!

Sa mga kabataang "Kristiano" naman na magtatrabaho pa lang, please lang ano; wag niyo na lang ipagsabi sa mga katrabaho niyo na Kristyano kayo kung di niyo rin naman paninindigan. Dahil sa bandang huli, kapag nahulog na kayo sa pangongompromiso (i.e. nakisama na sa mga makamundong gawain ng mga katrabaho niyo) ay pagsisisihan nyo yung oras na sinabi niyo pa yun.

Ngayon, gusto mo bang bumait pero di mo magawa? Click mo to.

Sino ang tunay na Kristyano?

Ang salitang Kristyano (Eng, "Christian") ay hango sa salitang Griego na "Christianos" (G5546 - Χριστιανός) na ang kahulugan ayon kay Thayer ay "a follower of Christ." Tatlong beses lamang ginamit sa Bagong Tipan ang salitang ito (cf. Acts 11:26, 26:28, & 1 Pe. 4:16), at ayon sa kasaysayan ng sinaunang iglesya na naitala sa aklat ng Mga Gawa sa panulat ng doktor na si San Lucas, ang titulong ito ay unang ginamit sa Antioqua patungkol sa "mga alagad" ni Cristo (v. 11:26). Marahil ay pakana ng mga kalaban ng iglesya ang titulong ito bilang insulto sa kanilang pananampalataya gaya ng ipinahihiwatig sa mga salita ni San Pedro sa 1 Pe. 4:16:

• "Mapalad kayo kung kayo'y kinukutya dahil kay Cristo, sapagkat sumasainyo ang Espiritu ng kaluwalhatian, ang Espiritu ng Diyos. Huwag nawa mangyarig maparusahan ang sinuman sa inyo dahil siya'y mamamatay-tao, magnanakaw, o salarin o pakialamero. Ngunit kung kayo'y magdusa dahil sa pagiiging Cristiano (Gk, Χριστιανός), huwag ninyong ikahiya ito; sa halip, magpasalamat kayo sa Diyos sapagkat taglay ninyo ang pangalan ni Cristo." (MBB)

May halo din ng pangungutya ang naging tugon ni haring Agripa matapos niyang marinig ang testimonya at depensa ni San Pablo tungkol sa ebanghelyo: "Sa loob ng maikling panahon ay ibig mo yatang maging Cristiano ako!" (Acts 26:28, MBB). Tila noong unang panahon ay nagdaan sa mabibigat na diskriminasyon, pangungutya, at paguusig ang mga Kristyano (berbal man o pisikal) sa ilalim ng bansag na ito.

Sa panahon ngayon kung kailan lumalaganap nanaman ang kaliwa't-kanang paguusig laban sa Kristyanismo (lalo na sa ilang mga bansa sa Gitnang Silangan kung saan nanggugulo ang mga pasaway na teroristang grupo na ISIS), ang katapangan natin sa pagdadala ng titulong Kristyano ay maaaring masubok sa 'di natin inaasahang pagkakataon at pamamaraan. Gayunpaman, bago natin maaaring paghandaan ang bagay na yan ay mayroong isang mahalagang katanungan na dapat muna nating itanong sa ating mga sarili: Ako ba ay isang tunay na Kristyano? 

Ang pangaral ni San Pedro sa 1 Pe. 4:14-16 na binasa natin kani-kanina lang ay para lamang sa mga tunay na Kristyano. Sila ang mga tagasunod ni (o sumusunod kay) Cristo Jesus na ating Panginoon. Ayon kay Jesus, "Kung tinutupad ninyo ang aking aral, kayo nga'y tunay na mga alagad ko" (Jn. 8:31, MBB). Samakatuwid, kung hindi mo tinutupad ang mga aral ng Panginoon ay hindi ka maaaring ibilang sa kaniyang mga alagad at hindi ka kasama dun sa mga sinabihan ng apostol na huwag nilang ikahiya ang pagiging Kristyano. Isa kang kahihiyan kay Cristo kung dinadala mo ang kaniyang pangalan ngunit hindi mo sinisikap lakaran ang kanyang kabanalan.

Totoong ang Kaligtasan natin ay natamo natin nang walang bayad sa pamamagitan ng pananalig at hindi dahil sa mga gawa (Jn. 3:16-18; Eph. 2:8-9). Wala ring pagtatalo na tayo'y kinupkop na ng Diyos bilang mga anak niya nang tanggapin natin si Cristo sa ating buhay bilang Panginoon at Tagapagligtas (Jn. 1:12). Ang pagiging tunay na Kristyano ay nagsisimula naman talaga sa sariling puso sa pamamagitan ng buong pagtitiwala lamang kay Jesus bilang tanging Tagapagligtas at buong pagsuko sa kaniya bilang Panginoon (Rom. 10:9-10). Ngunit hindi ito nagtatapos doon; kailangan mo itong patunayan sa harap ng ibang tao (Mat. 5:15-16; Jam. 2:18).

Lingid sa kaalaman ng marami, hindi lamang mga gang o fraternity (na karamihan ay mga salot sa lipunan) ang mayroong initiation rites. Ang Kristyanismo ay may sarili nang initiation rite mula pa noong itatag ito mga 2,000 taon na ang nakaraan! Ang initation rite na ito na nagsisilbing panlabas na paraan ng paganib sa Kristyanismo ay walang iba kundi ang bautismo sa tubig. Ito ang pangunahing panlabas na pagsunod ng isang makasalanan sa Panginoon matapos niyang isuko ang kaniyang buhay kay Cristo Jesus (Mat. 28:19-20; Acts 2:38, 41, 8:12-13 36-38, 10:47). Sa katunayan, walang sinumang mananampalataya sa alinmang pahina ng Bagong Tipan ang mapapatunayang hindi nabautismuhan (maliban doon sa magnanakaw na nakapako sa krus na walang pagkakataon noon na magpabautismo).

May mga simbahan na ipinagpapaliban ang pagbabautismo sa mga mananampalataya hangga't sila'y hindi pa nakakaunawa nang lubusan sa mga pangunahing doktrina ng Kristianismo (na kadalasan ay tumatagal ng ilang linggo, kung hindi man ay buwan). Ang masasabi ko'y walang basihan sa Biblia ang ganitong sistema. Nung araw ng Pentecost ay sumampalatya ang mahigit 3,000-katao at nabautismuhan din silang lahat sa mismong araw na iyon (Acts 2:41). Matapos marinig ng isang bating (o eunuch) ang ebanghelyo ay tinanong niya si Felipe kung pwede na ba siyang bautismuhan (Acts 8:30-36). Ang naging tugon ni Felipe sa kaniya? "Kung nananampalataya ka ng buong puso ay mangyayari" (tal. 37). Nang kumpirmahin ng bating na siya ay "sumasampalataya... na si Jesu-Cristo ay Anak ng Diyos," hindi na nagpatumpik-tumpik pa si Felipe at agad niyang binautismuhan ang bating (tal. 38). Ilan lamang ito sa mga patunay na ang pagsampalataya kay Cristo at ang pagpapabautismo ay magkaugnay at di-mapaghihiwalay. Sa katunayan, ang pagpapabautismo ang siyang nagsisilbing panlabas na tatak ng ating pakikipag-isa kay Cristo (Rom. 6:4-8). Sa pamamagitan nito ay ibinibihis natin si Cristo sa ating mga buhay (Gal. 3:26-27) bilang patotoo na siya ang ating Panginoon at tayo'y mga alagad niya. Ito ang nagsisilbing monumento na tumatayong representasyon ng ating minsan at magpakailanmang pagsuko kay Cristo, paghuhugas ng ating mga kasalanan, at bagong buhay na natamo natin sa pamamagitan ng kanyang kamatayan at muling pagkabuhay.

Noong panahon ng mga apostol, sa tuwing gugunitain ng isang Kristyano ang kaniyang pagkakaligtas, ang nasa isip niya ay ang kaniyang bautismo at ang nirerepresenta nito (tingnan sa Rom. 6:2-8 & Gal. 3:26-27). Hindi ibig sabihin nito na nakakapagligtas ang bautismo o hindi maliligtas ang sinumang hindi bautistado. Bagkus, ang bautismo ang nagsisilbing kumpirmasyon na tunay ngang naborn-agen ang isang taong nais magpahayag ng pananalig kay Cristo. Ang "bautismo ngayon ay nagliligtas sa atin," wika ni San Pedro. "Hindi sa paglilinis ng karumihan ng makasalanang likas kundi ang tugon ng isang malinis na budhi sa Diyos. Ito ay sa pamamagitan ng pagkabuhay muli ni Jesucristo" (1 Pe. 3:21, SND).  Nakakalungkot isipin na sa panahon ngayon ay napaka-babaw na ng unawa ng maraming simbahan sa kahalagahan ng bautismo sa buhay ng isang Kristyano. Ito'y nagiging opsyonal na lamang para sa karamihan, at ang ipinalit na nila sa pwesto ng bautismo (bilang representasyon ng ating pananalig) ay ang pagsambit ng panalanging pagtanggap o sinner's prayer na wala namang basehan sa Kasulatan.

Kapatid, nais mo bang matawag na Kristyano? Sundin mo ang mga aral ng Panginoong Jesus. Ang unang pagsunod kay Jesus ay ang paglalagak ng pananalig sa kanya (Rom. 5:1, 8:1). Kung isinuko mo na ang buhay mo kay Cristo, bakit hindi mo siya ibihis sa iyong pagkatao sa pamamagitan ng bautismo? "Sapagkat sa pamamagitan ng pananampalataya kay Cristo Jesus kayong lahat ay naging mga anak ng Diyos," ayon kay San Pablo. "Ito ay sapagkat lahat kayong binawtismuhan kay Cristo, ay ibinihis ninyo si Cristo" (Gal.  3:26-27). Huwag mong sarilinin ang commitment mo kay Jesus. Sa paningin ng ibang mga tao ay ikaw parin yung dating tao na nakilala nila. Upang malaman nila na iba ka na, dapat mo itong ipakita sa iyong mga gawa o sa pamamagitan ng pagpapatuloy sa mga aral ni Cristo. Huwag nating gayahin ang mga pasaway na Judiong mananampalataya sa Jam. 2:14-24 na pinagalitan ni San Tyago sapagkat inaangkin nila na sila'y may pananampalataya pero puro lang sila ngawa at di sila makitaan ng gawa. Kaya naman, ang pagangkin natin sa pangalang Kristyano ay hindi lang din dapat sa ngawa, kundi sa pamamagitan din ng gawa.

Amen?

- Jeph

Nagbibigay ba ang Diyos ng mga utos na hindi natin kayang tuparin?

"Lord, grant what thou commandest, 

and command what thou wilt." 

Ito ang mapagpakumbabang panalangin ng isang Aprikanong obispo noong ika-5 siglo kung saan ay hiniling niyang ipagkaloob sa kaniya ang pagiging masunurin sa mga utos ng Diyos. Ipinapakita ng panalanging ito na tayo, bilang mga makasalanan, ay nangangailangan ng tulong ng Panginoon sa paglakad natin sa kabanalan. Ngunit sino ang magaakala na ang simpleng panalanging ito ang siyang magu-udyok sa pagsisimula ng isa sa mga pinaka-malalaking talakayan (o debate) sa kasaysayan ng Cristianismo hanggang sa kasalukuyang panahon? 

Ang panalanging nabanggit ay galing kay San Agustin na nanungkulan bilang obispo sa lunsod ng Hippo noong 391 hanggang siya'y namatay noong 430 AD. Ipinangaral niyang ang Kaligtasan at paglakad natin sa kabanalan ay nakasalalay unang-una sa lahat sa pagkilos ng biyaya ng Diyos sa ating mga puso. Ito ang kahulugan ng mga katagang, "grant what thou commandest" sa kanyang sikat na panalangin. 

Ngunit kung sa Diyos nakasalalay ang pagsunod natin sa kanyang mga utos, nangangahulugan ito na wala tayong likas na kakayahang sumunod sa Diyos; at kung gayon nga, lalabas na naguutos ang Diyos ng mga bagay na imposible nating matupad. At kung ang ipinaguutos ng Diyos sa atin ay imposible nating matupad malibang ipagkaloob niya sa atin ang pagsunod, bakit pa niya tayo sinisisi kapag nagkakasala tayo? Kasalanan parin ba natin kung hindi niya pinagkaloob sa atin ang pagsunod?

Yan ay ilan lamang sa mga tanong na umikot sa isipan ng isang moralistang monghe na si Pelagius (na nasa Roma noong kapanahunan din ni San Agustin) kaugnay ng panalangin sa itaas. Iginiit ni Pelagius, bilang protesta sa mga katuruan ni San Agustin, na dahil nilikha tayong lahat ng Diyos na likas na mabuti at ayon sa kanyang sariling wangis, tayo ay may sapat at likas na kakayahang maging masunurin sa kaniyang mga utos. Tayo ay binigyan ng Diyos ng "freewill" o kalayahan/kakayahang pumili sa pagitan ng mabuti o masama. At dahil ika niya'y taglay na natin sa ating mga sarili ang kakayahang maging matuwid, isang insulto umano sa Diyos na ipanalangin pa sa kaniya na masunod nawa natin ang mga utos niya. Kung tutuusin, ika ni Pelagius, ang pagiging banal natin ay naka-depende lang sa tamang paggamit natin sa kakayahang inalagay na ng Diyos sa ating kalikasan (o nature). Sa katunayan pa nga, ayon kay Pelagius, ay maaari tayong maging perpekto at walang-sala kung nanaisin lamang natin, at kung may tulong man na ibinibigay ang Diyos sa tao, yun ay ang ipaalam lamang sa tao ang mga katotohanan na dapat niyang paniwalaan at sundin. Kumbaga, ang tulong na binibigay ng Diyos ay eksternal lamang, hindi internal. 

Matapos ang mahabang debate sa pagitan nina San Agustin at Pelagius ay nagpasya ang Simbahan na ibilang ang mga aral ni Pelagius (i.e. Pelagianism) sa hanay ng mga hidwang-aral (heretical teachings) na dapat tanggihan ng bawat Cristiano. Ngunit anong naging basehan ng sinaunang Simbahan sa pag-kundena sa mga katuruan ng Pelagianismo? Hindi ba't may pilosopikal na katuwiran naman ang mga sentimyento ni Pelagius? 

Ang mga aral ng Pelagianism ay itinayo ni Pelagius, unang-una sa lahat, sa mga pilospikal na sentimyento, at hindi sa Salita ng Diyos. Mali ang kaniyang pinanggalingan, kaya mali rin ang pinatunguhan ng kanyang mga konklusyon. Inuna niya ang kanyang mga pilosopikal na presuposisyon bago niya kinunsulta ang Salita ng Diyos, sa halip na kunsultahin muna ang Salita ng Diyos bago pagtagpi-tagpiin ang mga pilosopikal na implikasyon ng mga ito. 

Halimbawa, mababasa natin sa 2 Tim. 2:25 kung paano sinabihan ni San Pablo ang batang-bata pang pastor na si Timoteo na "sawaying may kaamuan ang mga nagsisisalangsang; baka sakaling sila'y pagkalooban ng Diyos ng pagsisisi sa ikaaalam ng katotohanan." Hindi ito sasabihin ng apostol kung ang tanging tulong lamang na ibinibigay ng Diyos sa mga makasalanan ay ang ipakita sa kanila ang katotohanan at kung ang pag-talima ng tao ay nakasalalay lamang sa kaniyang sarili. Ang mga katagang "baka sakaling sila'y pagkalooban ng Diyos ng pagsisisi" ay maliwanag na nagpapakita na ang pagsisisi ay kaloob (gift) ng Diyos na hindi niya ipinagkakaloob sa lahat (Rom. 9:15-18, 11:6-8). Maliwanag ding kinokontra ng talatang ito ang kaisipang "kung ipinagutos, samakatuwid ay may kakayahan tayong sumunod," sapagkat ayon sa talata - ang mga pasaway ay dapat daw "sawaying may kaamuan"—o sa madaling salita ay dapat silang hikayatin magsisi sa pamamagitan ng pangangaral ng katotohanan sa malumanay na paraan—ngunit ang kakayahang magsisi (at maging ang mismong pagsisisi) ayon sa apostol ay nakasalalay parin sa pagkakaloob ng Diyos (i.e. "baka sakaling ipagkaloob sa kanila ng Diyos ang pagsisisi"). 

Ganyan-ganyan din ang prinsipyo na makikita natin sa Php. 2:12-13. Sa talata 12 ay ipinaguutos ng apostol sa atin na "lubusin ninyo ang gawain ng inyong sariling pagkaligtas"—na ang kahulugan ay ipamalas natin ang bunga ng pagiging ligtas na natin sa pamamagitan ng paglakad sa kabanalan. Dahil ba ipinagutos ito ay iisipin na nating may likas na kakayahan tayong tuparin ito? At kapag natupad ba natin ito ay maaari natin ipagmapuri na nagawa natin yun dahil sa sarili nating desisyon at lakas? Hindi! Ayon sa apostol, dapat nating lubusin ang gawain ng ating pagkaligtas "na may takot at panginginig," o may buo at sukdulang pagpapakumbaba. Bakit? Bakit kailangan magpakumbaba nang sukdulan? "Sapagka't," ayon sa apostol sa sumunod na talata, "Dios ang gumagawa sa inyo maging sa pagnanasa at sa paggawa, ayon sa kaniyang mabuting kalooban"! Sa Ingles, "For it is God who is the cause of your desire and of your acts, for his good pleasure" (BBE). Samakatuwid, hindi natin yun matutupad nang hiwalay sa pagkilos ng biyaya ng Diyos; "sapagkat kung kayo'y hiwalay sa akin," sabi ni Jesus, "ay wala kayong magagawa" (Jn. 15:5). 

Siguro iniisp mo: bakit ipinaguutos ng Diyos ang mga bagay na di natin kayang gawin? Para ba pag-tripan lang tayo? May magagagawa ba ako kung hindi niya ipagkakaloob sa akin ang "pagnanasa at sa paggawa, ayon sa kaniyang mabuting kalooban"? Masisisi niya ba ako sa mga pagkukulang ko? 

Ang sagot ng apostol sa tanong na iyan ay ganito:

"Nguni't, Oh tao, sino kang tumututol sa Diyos? Sasabihin baga ng bagay na ginawa doon sa gumawa sa kaniya, Bakit mo ako ginawang ganito? O wala bagang kapangyarihan sa putik ang magpapalayok, upang gawin sa isa lamang limpak ang isang sisidlan sa ikapupuri, at ang isa'y sa ikahihiya?" (Rom. 9:20-21)

Bilang mga makasalanan, tayong lahat ay pawang mga maruruming putik lamang na ang kapalaran (o destiny) ay nakasalalay sa mabuting pasiya ng matuwid na Magpapalayok.. Hindi kasalanan ng Diyos kung bakit tayo napa-alipin sa Kasalanan at naging mga maruruming putik sa kaniyang harapan; kagagawan natin yun! (Ecc. 7:29; Rom. 5:12; Eph. 2:1-3). Kaya kahit pa walang pagkalooban ang Diyos ng pagtalima, at ihagis tayong lahat sa impyerno nang sabay-sabay (dahil sa karumihan ng ating mga puso na walang pagnanasang sumunod sa kanya - Ecc 9:3; Jer. 17:9; Rom.8:7-8), makatarungan parin siya! Samantalata, kung pagpasiyahan niyang gawing "sisidlan ng awa" ang isang lumpak ng putik, at gawing "sisidlan ng galit" ang iba pa (Rom. 9:22-24)—walang maipagmamayabang ang una, at walang maidadahilan ang huli.

Ngayon kung ipinaguutos man ng Diyos ang mga bagay na hindi natin kayang tuparin, iyon ay upang turuan tayong humingi ng tulong sa kaniya, at upang turuan tayong maging mapagpakumbaba kung sakaling matupad natin ito sa pamamagitan ng kaniyang biyaya. Sa pamamagitan ng kautusan ay ang pagkakilala—hindi ng sarili nating kakayahan (wala tayo nun!)—kundi "ang pagkakilala ng kasalanan" (Rom. 3:20). Yan ang diwa ng panalangin ni San Agustin sa itaas. 

Kapatid, ikaw ba ay wala pang pagnanasa na sumunod sa Diyos? Manalangin ka, sapagkat sa Panginoon nanggagaling ang "pagnanasa at sa paggawa, ayon sa kaniyang mabuting kalooban." (Php. 2:13)

Pero dahil ba sa Diyos nagmumula ang pagnanasa nating sumunod ay pwede na tayong paupo-upo na lang? Hindi! Bagkus tumayo ka at "lubusin ninyo ang gawain ng inyong sariling pagkaligtas na may takot at panginginig." (tal. 12)

Ngunit kapag nakatayo ka na ba't masunurin na ay pwede mong angkinin ang kapurihan para sa sarili mo? Huwag! Sapagkat "Dios ang gumagawa sa inyo maging sa pagnanasa at sa paggawa, ayon sa kaniyang mabuting kalooban." (tal. 13)

Tayo ay responsable sa ating mga ginagawa, ngunit Diyos lamang ang dapat papurihan sa anumang kabutihan na ating nagagawa dahil sa pagkilos ng kanyang biyaya. Ang dalawang prinsipyong ito ay dapat maging balanse sa ating mga buhay upang maiwasan ang katamaran at pagmamayabang. 

- Jeph

The Love That Must Be Stopped (an exposition of 1 John 2:15-17)

Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever. (1 John 2:15-17, NIV 2011 update)

There is this idea that love is a matter of the heart and not of the head. That it is an emotion beyond the power of the will. The cultural usage of the phrase "falling in love" suggests that it is uncontrolled and inevitable. In his book What Jesus Demands From the World, John Piper confirms that love is indeed an emotion, but he adds: "Jesus does command the feelings. He demands that our emotions be one way and not another".¹

To support his assertion, Piper marshals these Bible proofs:

a.With regards to rejoicing, he demands that we rejoice in persecution (Matt.5:12) 

b. With regards to fear, he demands and that we fear not those who can harm only our bodies but fear him who could kill the body and send you to hell (Luke 12:5) 

c. He demands that we not feel shame over him (Luke 9:26) 

d. He demands that and that we forgive from the heart (Matt. 18:35)

In verse 15 of our text, God through his apostle John issues another command regarding our affections: "Do not love the world or anything in the world". Since this is a command, it demands our obedience. As followers of Christ we are told to not love the world, and if we feel we are having some sweet affair with the world, we have to stop² it at all cost.

But first we have to clarify what this command does NOT mean. The command to not love the world and the things in the world does not mean that we are to hate the physical created universe. After all, it is God who created this universe and was delighted to see its beauty (Gen.1:31). It does not mean we cannot enjoy works of art like secular music and movies (there could be expressions of worldliness in them but not necessarily). It does not mean we have to distance ourselves from pop culture. This is not about hairstyles or fashion. It does not also mean we have that we hate the unbelieving world. After all, we were commanded to love our enemies even those who persecute us. We are mandated to reach the world with the gospel of grace.

What does it mean then? The word "world" in this context means:

"an organized earthly system controlled by the power of the evil one that has aligned itself against God and his Kingdom" (Daniel Akin)³

"This is not a reference to the physical, material world but the invisible system of evil dominated by Satan and all that it offers in opposition to God, his Word, and his people." (John Macarthur)⁴

Whenever you see the prevalence of anti-God ideas and anti-God agenda, that is a part of worldliness (2 Corinthians 10:3-5). Wanna feel the power and influence of this system? Go to U.S.A. and speak against the evils of the LGBT agenda. They will surely gang up on you.

Another verse to consider is Romans 12:2a "Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind." The Greek word translated as "world" here is different from the Greek word translated as "world" in 1 John 2:15. Some say that it should be translated as "age".Yet when correlating bible verses, you just don't match words; you also match concepts. The concept Paul is conveying here is the same or at least very close to the Johannine concept of worldliness:

"Better translated “age,” which refers to the system of beliefs, values—or the spirit of the age—at any time current in the world. This sum of contemporary thinking and values forms the moral atmosphere of our world and is always dominated by Satan"⁵

In his exposition of Romans 12:2, James M. Boice mentioned several -isms of worldliness. The -ism of course is a suffix added to a word conveying distinctive doctrines or ideas. Not all -isms are worldly like Calvinism or Dispensationalism, but many of them are. Below are some of the -isms in Boice's list⁶ :

humanism-- humanity is of prime importance, not divine or supernatural matters.
relativism-- no absolute truth; it may be true for you but not for me.
hedonism-- the pursuit of pleasure is the highest goal
materialism-- physical well-being and worldly possessions constitute the greatest good and highest value in life
pluralism-- all belief systems are valid; Christianity is okay but it needs supplement from other systems

These are just examples of worldly expression of man's hostility to God and his revelation in Scripture. If you subscribe to any of these ideas, you love the world.

You Might be a World-lover if...

1. You want to fulfill your desires outside of God's revealed will ("the lust of the flesh"  verse 16)

The lust of the flesh is "any sinful desire, any sinful interest, that draws us away from God or at least makes continuing fellowship with him impossible"- Gary Burge⁷

There is nothing wrong with the desire to earn more, for the sake of your family and for the needs of others; but if you earn by dirty business deals or other corrupt means, then you might be a world-lover.

There is nothing wrong with the desire to have a partner but if you want to fulfill it by marrying a unbeliever, then the world could have had captivated your heart.

There is nothing wrong with watching movies, surfing the net or playing video games; but if these activities cause you to neglect prayer, personal bible study and other spiritual disciplines, you mght be in love with the world.

2. Visual delights arouse your desire for sinful acts ("the lust of the eyes" verse 16)

This point is closely connected to the previous one because the eyes are "often the means by which sinful desires are introduced into the mind of the individual." (Danny Akin)⁸ -- Sinful desires could be awakened by sound or smell and other senses but the most often means is the sense of sight.

~ Eve stared at the forbidden fruit and it was pleasing to the eye (Gen.3:6).
~ Achan stared at a luxury robe, silver and gold, and kept them against the Lord's instruction (Joshua 6-7)
~ David stared at bathing Bathsheba, and ends in adultery (2 Samuel 11)
~ The trick is so effective the devil even tried it on Jesus (Matt. 4:8)

Two Philosophers could be helpful here: Plato and Augustine⁹

For Plato: the good, the beautiful, the true, the real is essentially the same thing. That is if there is one beautiful, it must also be good, and true, and real. Using this criterion, the woman on the magazine cover may be visually pleasing but if her appearance is devoid of goodness and truth, then it is not beautiful.

Augustine added a Christian flavor to Plato's musings. For him, there is only one good; only one real; only one true; only one beautiful. In saying this, he was not denying that there are other things good, true, real and beautiful. They do exist but only as reflections of God's infinite perfections. Because of that:

a. God is the SOURCE of anything good, true, real and beautiful
b. God is the JUDGE of what is good, true, real and beautiful
c. God's glory is the CHIEF END of all things good, true, real and beautiful.

Thus, when you are captivated by what you see but fail to honor God, you are in love with the world.

“The problem is not that God created the material things in the world. The problem is that people have made these things into idols” (Daniel Akin)¹⁰

3. You measure the worth of yourself and the worth of others by possessions and accomplishments ("the pride of life" verse 16)

The pride of life is "an attitude of pretentious arrogance or subtle elitism that comes from one's view of wealth, rank, or stature in society. It is an overconfidnce that makes us lose any notion that we are dependent on God"-- Gary Burge¹¹

I'm somebody because of my assets and income.
I'm somebody because of my degree and alma mater.
I'm somebody because of my position.
I'm somebody because of good looks.
I'm somebody because of my medals and trophies.

Some Biblical examples
~ Nebuchadnezzar's pride on his projects (Daniel 4:30)
~ Herod's pride on his oratorical skills (Acts 12:21-22)
~ Even religious people can be guilty of this like the Pharisees who were proud about their religious standing and looked down on others(Luke 18:9-12)

Reasons for Breaking this Kind of Love

1. Because if you love the world, you don't love God

I John 2:15b "If anyone loves the world, love for the Father is not in them"

The text says that you either love God and hate his rival or love his rival and hate God. Take one of the world's ideas-- materialism for example, "the idea that physical well-being and worldly possessions constitute the greatest good and highest value in life"12. The Lord Jesus says,

"No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money." (Matt. 6:24)

James 4:4 says "... don’t you know that friendship with the world means enmity against God? Therefore, anyone who chooses to be a friend of the world becomes an enemy of God"

If we are divided between loving God and loving the world, it will not end in a 50-50 division. Rather, it will end 0-100, that is zero for God and 100 percent for the world. And if you have two hearts, you will not give one heart for God and one heart for the world. Rather, you will give both hearts to the world.

The Psalmist seems to have understood this, so he prayed "... give me an undivided heart, that I may fear your name". (Psalm 86:11)

2. Because of this love's unhappy ending

Fairy tale endings are quite predictable. When the Prince finally marries her Princess, expect the last line to be "and they lived happily ever after". I guess it is a time-tested formula for fictional love stories. People like happy endings.

Soon, unbelieving people will realize that they pursued worthless things. Soon they will see that they have invested in the wrong place. The text says "the world and its desires pass away" (verse 17 a). It's like enjoying your stay at Sodom and hoarding possessions there, only to realize later that you will perish with them. For one of the reasons why God burned Sodom and Gomorrah is to make them an example of what is going to happen to the ungodly (2 Peter 2:6).

If you want a happy ending to your love story, love God. Scripture says, "but whoever does the will of God lives forever" (verse 17b). What he prepared for those who love him is not just a happy ending but an eternity of endless joy in his presence.

"May thy dear Son preserve me from this present evil world, so that its smiles never allure, nor its frowns terrify, nor its vices defile, nor its errors delude me."  (The Valley of Vision)¹³

-----------------------------------

NOTES

1. John Piper, What Jesus Demands from the World
2.  In his online free bible commentary on the Johannine corpus, Bob Utley says that the grammatical construction conveys the meaning "to stop an act that is already in progress.
3. Daniel Akin, 1,2,3 John, New American Commentary

4. The Macarthur Study Bible
5. The Macarthur Study Bible
6. James M. Boice, Mind Renewal in a Mindless Age
7. Gary Burge, The Letters of John (NIV Application Commentary)
8. Daniel Akin, 1,2,3 John, NAC
9. See Albert Mohler's "A Christian Vision of Beauty, part 1"
10. Daniel Akin, 1,2,3 John, NAC

11. Gary Burge, The Letters of John (NIVAC)
12. American Heritage Talking Dictionary
13. The Valley of Vision's Facebook Page, March 5,2012 

"Despise yourself when you are Praised"

When we are doing well in our pursuit of holiness or service to God and we hear people say, "Wow, this guy's really something!" How should we respond? Here's a nice answer from St. Augustine:

For, brethren, ye heard just now when the Gospel was read, at least if ye had for it the ear not only of the body but also of the heart. What said it? “Take heed that ye do not your righteousness before men, to be seen of them.” (Matthew 6:1) Did He mean to say this, that whatever good things we do, we should hide them from the eyes of men, and fear to be seen? If thou fearest spectators thou wilt not have imitators: thou oughtest therefore to be seen. But thou must not do it to the end thou mayest be seen. Not there should be the end of thy joy, not there the goal of thy rejoicing, that thou shouldest account thyself to have gotten the whole fruit of thy good work, when thou art seen and praised. This is nothing. Despise thyself when thou art praised, let Him be praised in thee who worketh by thee. Therefore do not for thine own praise work the good thou doest: but to the praise of Him from whom thou hast the power to do good. From thy self thou hast the ill doing, from God thou hast the well doing...

Source: Homilies on the First Epistle of John, IV, 2

-Jeph

"Nasaan ang Paggalang na Nararapat Para sa Akin?"

Daloy ng buong aklat ng Malakias:
Nang pinayagan ng mga mananakop ang mga Judio na makabalik sa kanilang lupain at muling itayo ang templo, nagkaroon ng panibagong pag-asa; pag-asang tuloy-tuloy na ang pagpapala ng Panginoon sa kanyang bayan- Kasaganaan, Kapayapaan, Kaunlaran ng bayang Israel.

Subalit hindi pa man lumilipas ang sandaang taon, muling nakaramdam ng pagkabigo ang bayan. Hindi naganap ang kanilang inaasahan. Sa kabanata 3:14, ganito ang kanilang reklamo: “Walang kabuluhan/Walang Saysay ang maglingkod sa Diyos. Ano ang ating pakinabang/ano ang ating napala sa pagsunod sa kanyang mga utos? Ano ang ating napala sa ating pagluluksa sa ating mga kasalanan?”

Sa ganitong panahon isinugo ng Panginoon ang Propetang Malakias.

Ang unang tiniyak ng Panginoon ay ang kanyang Pag-ibig. Sa Kabanata 1:2, “Inibig ko kayo”, diin ng Panginoon at bilang patunay, inihambing Niya ang kalagayan ng Israel sa kalunos-lunos na kalagayan ng kapatid na bansang Edom. Pagkatapos, sa buong aklat ni Malakias ay inilahad ng Panginoon ang tunay na sanhi ng pagkaudlot ng mga pagpapala:

1. Paglapastangan ng Israel sa kanilang paghahandog
2. Pakikipaghiwalay sa kanilang asawa
3. Pag-aasawa ng mga sumasamba sa mga diyus-diyusan
4. Pananamantala sa mga nangangailangan
5. At pagnanakaw sa pamamagitan ng hindi pagbibigay ng nararapat na ikapu at mga kaloob.

Ang lahat ng mga nabanggit ay paglabag sa Kautusang ibinigay ng Diyos kay Moises. Ang pagkukulang sa hindi sa Diyos. Ang nararapat na pagbuntunan ng sisi ay ang Israel. Sa sandaling panahon matapos muling maitayo ang templo, ang bayan ay bumalik sa buhay na marumi- buhay na bulok- buhay na mabaho.

Basahin: Malakias 1:6-14

Ang unang hinarap ng Panginoon ay ang mga saserdote/pari. Sa kautusang ibinigay kay Moises, ang mga pari ang inatasang mangasiwa sa mga handog na ihahain sa altar. Hindi dapat tanggapin ang may sakit, ang bulag, may pilay, may bali, putol o durog ang ari, may pangangati, may galis; Ang mga baka, tupa o kambing na iaalay ay dapat walang kapansanan o anumang kapintasan.

Subalit ang mga utos na ito ay binale-wala ng Israel at ito’y kinunsinti ng mga pari/saserdote.

Hindi naman sa ang Diyos ay nangangailangan. Ang bawat malusog na baka, kambing at tupa, hindi lamang sa Israel kundi sa buong mundo ay pag-aari ni YHWH. Ang Panginoon ay hindi isang pulubi na namamalimos ng handog; sapagkat ang lahat ng yaman sa ibabaw at ilalim ng lupa, sa gubat, sa karagatan, sa himpapawid at maging sa langit at pag-aari ng Panginoon.

Hindi naman talaga handog ang hanap Niya, subalit ang mga inihahain nilang mga handog ay nagpapakita ng kalagayan ng kanilang mga puso. Kaya naman dito sa ika-6 na talata ay kanyang sinabi: “ O mga Pari na humahamak sa aking Pangalan”. Pangit ang kanilang mga handog sapagkat pangit rin ang kanilang puso- Mga pusong humahamak sa pangalan ng Diyos.

“Iginagalang ng anak ang kanyang ama”
“Iginagalang ng alipin ang kanyang amo”

Subalit nasaan ang paggalang na para sa Diyos. Ang kanilang mga handog ay hindi tanda ng pagsamba. Bagkus ito ay tanda ng pagyurak sa ngalan ng Diyos.

Ang kanilang mga pangit na handog ay ni hindi nga tatangapin ng gobernador. Ito ay insulto para sa gobernador. Ngunit sino ba ang gobernador kung ihahambing sa kaluwalhatian ng Diyos? Sino ba ang mga mortal na hari sa ibabaw ng lupa kung ihahambing sa kaluwalhatian ng walang hanggang Diyos na nakaluklok sa langit at ang lupa ay tuntungan lamang ng kanyang mga paa. Sa talata 14 ay kanyang inihayag: “Ako ay isang Dakilang Hari... Ang aking Pangalan ay kinatatakutan ng mga bansa."

Mga kapatid, nasa puso pa ba natin iyon, na ang ating Diyos ay isang Dakilang Hari, at nararapat lamang sa kanya ang ating pinakamainam na alay- at iyan ay ang ating buhay? Nawa’y ating sikapin na ang ating buhay ay maihain natin sa kanya nang walang bahid ng anumang kapintasan- isang haing buhay na katanggap-tanggap para sa isang Dakilang Hari..

Mga kapatid, ito ang dapat nating katakutan.

Sa ika-10 talata ay makikita natin na mas nanaisin pa ng Panginoon na makitang nakasara ang mga pintuan ng templo kaysa sa pagpapatuloy ng pag-aalay ng mga handog na hindi naman Niya ikinatutuwa. Kung hindi na natin kinikilala ang Kadakilaan ng ating Hari, kung wala na tayong paggalang sa kanya, mas nanaisin ng Panginoon na maisara ang mga pintuan ng gusaling ito. Kung wala na tayong takot sa Diyos, wala ng kabuluhan ang ating pag-awit, at mas gugustuhin ng Panginoon na manahimik ang ikatlong palapag ng Armar Building.

Ito po ating isa-isip, ngayon at sa susunod nating mga pagtitipon.

Eternal Security and Licentiousness

Paul told the believers in Rome that there's now no condemnation for those who are in Christ Jesus (Rom. 8:1). Aside from having been freely acquitted and counted righteous in God's sight through faith in His Son (Rom. 3:24-28, 4:4-6, 5:1), Paul wrote that they have also received the life-giving Spirit of Christ by whom "the love of God is shed abroad in our hearts" (Rom. 5:5), leading them to walk in the newness of life God has prepared from them beforehand (Rom. 8:2-27; cf. Eph. 2:10). There's no way Sin can take hold of them once more because they're no longer under its power (Rom. 6:1-2). God, who is greater than all, makes everything to work together for the good of His children (Rom. 8:28), and this is in accordance to His good pleasure and eternal purpose in predestination (Rom. 8:29; cf. Eph. 1:4-5, 11). Thus, all whom God has chosen for Himself in eternity past will be finally glorified (Rom. 8:30). Nothing can totally overcome them because their sovereign Father is in control (Rom. 8:31; cf. Jn. 10:27-39). Because God didn't spare His Son but gave Him up for their own sake, surely He will also grant them whatever grace they need unto the fullness of Salvation (Rom. 8:31-34).

Having said all the above, the conclusion is inevitable:

"No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers,  nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." (Rom. 8:37-39)

This conclusive declaration of Paul concerning the assurance of salvation for those whom God has called according to His purpose (i.e. the elect) echoes that of Christ in John 10:27-29 which says:

"My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand." (Jn. 10:27-29)

Baptists call this doctrine as Eternal Security[1] in Christ; a glorious display of the greatness of God's grace and sovereignty in the whole process of redemption, yet also one of the most controversial and often misunderstood. The main objection thrown at this biblical teaching is that it seems to entice the Christian to be slothful and licentious. Critics of eternal security argue that if one cannot lose his salvation, it follows that it won't matter if Christians would just sit around the corner and neglect all that God has commanded them to do. Never mind going to church (Heb. 10:25). Never mind going out for evangelism (Mat. 28:19-20). Never mind reading the Bible (Josh. 1:8) or making every effort to become more like Christ (2 Pe. 1:5-10). Why bother if in the first place being holy or not won't make any difference to one's eternal destiny? Seems legit.

On the contrary, however, the glorious truth of our salvation being not in any way dependent on human performance should serve as a motivation for true Christians to be all the more eager to glorify their Lord and Savior with their lives. This is clearly seen in Titus 3:5-8. After stressing the complete gratuitousness of our salvation in verses 5-7, the apostle Paul went on to say:

"The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people." (Tit. 3:8)

Paul advised Titus to insist on the glorious doctrine of our gratuitous salvation in order to compel "those who have believed in God" to be "careful to devote themselves to good works"! This worked for me personally. When I learned from my study of God's Word that my Lord and Savior remains faithful even when I'm not (2 Tim. 2:13); that He will carry into completion at the day of Jesus Christ the work of salvation that He has begun in me (Php. 1:6; cf. Rom. 8:30); and that no one can ever pluck my soul out of His sovereign hand (Jn. 10:27-29), great joy, peace, and deep gratitude filled my innermost soul. All worldly fear and insecurity that once troubled my heart vanished altogether (Rom. 8:15), and I was left energized and ablaze to do more for Christ. Definitely, the doctrine of eternal security didn't make me slothful and licentious. Quite the opposite; it made me a better person!

Now I don't deny the potential danger in over-emphasizing the statement: "we are still saved even if we sin." While it is true that God never ceases to be our Father despite our shortcomings (see Heb. 12:5-11), this is just a portion of the whole truth concerning our eternal security in Christ, and a portion of truth is no better than a lie if not united with the other portions of the whole truth. The whole truth—and this must always be stressed—is that since God mightily preserves and sanctifies His children by His grace, all true believers will surely persevere in faith and holiness[2] unto the end (1 Sam. 2:9). The apostle John wrote:

"We know that anyone born of God does not continue to sin; the One who was born of God keeps them safe, and the evil one cannot harm them." (1 Jn. 5:18)

A child of God may sometimes fall into sin through neglect and temptation, but God would never permit him to totally return to his old sinful lifestyle or finally repudiate his saving relationship with Christ (1 Cor. 10:13; Heb. 12:2; 1 Pe. 1:5). Our Father, being infinitely wise and sovereign (Rom. 10:32-36), can use even our downfalls to benefit us at the end of the day (Rom. 8:28). Yet it should also be emphasized that all professing Christians have the responsibility to evince their salvation by their works (Php. 2:12; Jas. 2:14-24; 2 Pe. 1:5-7). Doing so doesn't make one eternally secure, but it further confirms the genuineness of one's profession of faith (Mat. 7:16; Jn. 8:31; 2 Cor. 13:5; 2 Pe. 1:10).

In the final analysis, Eternal security is not a teaching that promotes idleness and licentious living. Far from it. It is a biblical doctrine that brings glory to God's grace and mobilizes true Christians to unceasingly worship God by pursuing Christ-likness.

"Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen." (Jude 24-25)

Praise God for His unfailing grace!

-Jeph

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[1] Early Baptist documents with strong Calvinistic leaning such as the London Baptist Confession of Faith (1689) call this doctrine as Perseverance of the Saints, emphasizing the need for professing Christians to persevere in faith and holiness as an outward evidence of their being truly born-again. Some Baptists, however, didn't like the term Perseverance as it can give wrong impression that we maintain our salvation by our works, so they prefer to call it Preservation of the Saints—emphasizing God's active role in keeping his saints secure. Both are valid designations and refer to the same concept, but in this paper we will use Eternal Security for the sake of brevity. 
[2] This doesn't mean we can no longer sin. Christians do sin (1 Jn. 1:8), but they don't deliberately live in Sin (1 Jn. 5:18), nor can they return to their old sinful lifestyle (Rom. 6:1-2) because they are now a new creation in Christ (2 Cor. 5:17)

Keep me burning, Lord!

Are you slowly loosing that burning desire to serve Jesus with your life that was once in your heart when you first encountered Him? You must be running out of oil. What oil? The joy of our Salvation; the filling of the Holy Spirit in our souls. 

"Restore to me the joy of your salvation, and uphold me with a willing spirit." (Psa. 51:12)

Ask. Plead. Cry for His mercy, and you shall receive. 

Give me oil in my lamp

Keep me burning

Give me oil in my lamp

I pray, Hallelujah!

Give me oil in my lamp

Keep me burning

Keep me burning till the break of day.

Sing, Hosanna!, Sing, Hosanna!,
Sing, Hosanna! To the King of Kings.

Sing, Hosanna!, Sing, Hosanna!,
Sing, Hosanna! To the King!

Give me peace in my heart
Make me humble

Give me peace in my heart
I pray, Hallelujah!

Give me peace in my heart
Make me humble

Make me humble for another day.

-Jeph

Iba na ngayon! :D

"Kaya't kung ang sinoman ay na kay Cristo, siya'y bagong
nilalang: ang mga dating bagay ay nagsilipas na; narito, sila'y
pawang naging mga bago." (2 Cor. 5:17, TAB)

Isa sa mga pinaka-paborito kong teksto sa Biblia ay ang Eph. 2:1-10. Para sa akin, ito'y parang isang maikling aklat ng kasaysayan tungkol sa aking buhay. Sa tuwing binabasa ko ang bahaging ito ng sulat ni Pablo sa mga taga-Efeso, naaalala ko kung ano ako noon at kung paano nagbago ang lahat dahil sa biyaya ng Diyos.

Bago ako makakilala kay Cristo at isuko sa kanya ang aking buhay, ako'y namuhay sa isang mundong miserable at napakadilim. Inakala kong mayroon akong tunay na kalayaan sapagkat nagagawa ko ang anumang naisin kong gawin. At ang Diyos? Wala akong pakialam sa Diyos. Para sa akin, ang Diyos ay isang mapanganib na kaaway. Oo, siya'y isang mapanganib na kaaway sapagkat lahat ng bagay na kinahuhumalingan kong gawin ay ipinagbabawal niya. Inisip kong sa oras na magpaka-alipin ako sa kanya, mawawala ang "kalayaang" pinaka iingat-ingatan ko; bagay na hindi ko hahayaang mangyari.

Ngunit tunay nga bang mayroon akong kalayaan noon? Wika ng apostol:

"Noong una'y mga patay kayo dahil sa inyong pagsuway at mga kasalanan. Sinunod ninyo noon ang masamang takbo ng sanlibutang ito at napailalim kayo sa prinsipe ng kasamaan, ang espiritung naghahari sa mga taong suwail. Dati, tayo'y kabilang sa mga ito, namuhay ayon sa pita ng laman at sinunod ang masamang hilig ng katawan at pag-iisip. Kaya't sa ating likas na kalagayan, kabilang tayo sa mga taong kinapopootan ng Diyos." (Eph. 2:1-3, MBB)

Bagamat nagagawa ko noon ang anumang naisin kong gawin, ang realidad ay isa akong makasalanang ALIPIN ng Kasalanan. Walang anumang bahid ng pagasa sa akin, at ang pagbabagong buhay ay isang suntok sa buwan para sa akin.

Nobyembre 14, taong 2005, sa di-inaasahang pagkakataon ay narinig ko ang mabuting balita tungkol sa pagliligtas ng Diyos sa pamamagitan ni Cristo. Hindi ko malilimutan ang petsang ito sapagkat sa araw na ito ako iniligtas ni Cristo. Gaya ng isang kriminal na ang baril na hawak ay wala nang bala at napapaligiran na ng maraming pulis, nagpakumbaba ako at isinuko ang aking buhay kay Cristo bilang Panginoon at Tagapagligtas. Doo'y nagsimula nang magbago ang lahat.

"Subalit napakasagana ang habag ng Diyos at napakadakila ang pag-ibig na iniukol niya sa atin. Tayo'y binuhay niya kay Cristo kahit noong tayo'y mga patay pa dahil sa ating pagsuway. (Naligtas nga kayo dahil sa kanyang kagandahang loob.) Dahil sa ating pakikipag-isa kay Cristo Jesus, tayo'y muling binuhay na kasama niya at pinaupong kasama niya sa kalangitan. Ginawa niya ito upang sa darating na mga panahon ay maipakita niya ang di-masukat na kasaganaan ng kanyang kagandahang-loob sa atin sa pamamagitan ni Cristo Jesus.

Dahil sa kagandahang-loob ng Diyos ay naligtas kayo sa pamamagitan ng inyong pananalig kay Cristo. At ang kaligtasang ito'y kaloob ng Diyos, hindi mula sa inyo. Hindi ito dahil sa inyong mga gawa kaya't walang dapat ipagmalaki ang sinuman." (Eph. 2:4-9, MBB)

Tunay ngang hindi masukat ang kagandahang loob ng Diyos, ang kanyang walang bayad na biyaya na ipinagkakaloob niya sa pamamagitan ni Cristo Jesus. Niligtas ako ng Diyos mula sa pagkaka-alipin sa Kasalanan, hindi sa pamamagitan ng aking sariling pagsisikap, kundi sa pamamagitan lamang ng biyaya ng Diyos. Kaya kung noo'y nabubuhay ako para sa aking sarili, IBA NA NGAYON!

"Tayo'y kanyang nilalang, nilikha sa pamamagitan ni Cristo Jesus upang iukol natin ang ating buhay sa paggawa ng mabuti, na itinalaga na ng Diyos para sa atin noon pa mang una." (Eph. 2:10, MBB)

Hindi ako naligtas dahil isa akong mabuting tao. Sa katunayan, ako'y sukdulan ng sama - ngunit sa kabila nito'y kinaawaan ako ng Diyos at iniligtas niya ako ng walang bayad sa pamamagitan ng katubusan na nakay Cristo (Rom. 3:24-25). Naligtas ako dahil kay Cristo, hindi dahil sa aking sariling kakayahan o pagpapagal. At dahil iniligtas ako ng Diyos, at ngayo'y isa nang bagong nilalang (2 Cor. 5:17), hindi ako titigil sa pagbibigay sa kanya ng kapurihan, papuri at pagsamba, magpakailanpaman. Kung ano ako noon, iyon ay lumipas na. Hindi na ako babalik pang muli sa dati kong kalagayan, ako'y binago na.

Sa Diyos ang tanging kapurihan! Amen!

* * * * *

Law and Gospel

Here's a nice poem about Law and Gospel written by a godly 17th century Puritan named Ralph Erskine (1685-1752) ,

The law supposing I have all,

Does ever for perfection call;

The gospel suits my total want,

And all the law can seek does grant.

The law could promise life to me,

If my obedience perfect be;

But grace does promise life upon

My Lord’s obedience alone.

The law says, Do, and life you’ll win;

But grace says, Live, for all is done;

The former cannot ease my grief,

The latter yields me full relief.

The law will not abate a mite,

The gospel all the sum will quit;

There God in thret’nings is array’d

But here in promises display’d.

The law excludes not boasting vain,

But rather feeds it to my bane;

But gospel grace allows no boasts,

Save in the King, the Lord of Hosts.

The law brings terror to molest,

The gospel gives the weary rest;

The one does flags of death display,

The other shows the living way.

The law’s a house of bondage sore,

The gospel opens prison doors;

The first me hamer’d in its net,

The last at freedom kindly set.

An angry God the law reveal’d

The gospel shows him reconciled;

By that I know he was displeased,

By this I see his wrath appeased.

The law still shows a fiery face,

The gospel shows a throne of grace;

There justice rides alone in state,

But here she takes the mercy-seat.

Lo! in the law Jehovah dwells,

But Jesus is conceal’d;

Whereas the gospel’s nothing else

But Jesus Christ reveal’d.

"Changed from glory to glory" (Part V): Our Role in the Process

"But one thing I do: forgetting what lies behind and straining to 

what lies ahead., I press on toward the goal for the prize of the

upward call of God in Jesus Christ." (Php. 3:13b-14)

In part III, we've seen how dangerous it is to put one's self under the compulsive moral obligation of God's law apart from the life-giving and liberating power of the Spirit (Rom. 7:1-25). Then in part IV, we have discussed how the Holy Spirit causes us to obey God's will (Eze. 36:27) and emphasized that even our willingness and exertion of efforts energized by love, even the desire to pray, are marks of divine favor wrought in us by this same Spirit (1 Cor. 4:7; Php. 2:13).

This leads us to the next question: If we do not possess the autonomous power to change ourselves (Jn. 15:5), so much so that our progress to holiness is entirely at the disposal of God (Php. 2:13), does this mean we don't have any role to play in our sanctification? If the Holy Spirit does it all, can we now just sit around and relax? 

V. Our Role in the Process

If we should attend to the question at hand biblically, the correct answer should be negative. The fact that the Bible says "it is God who works in you, both to will and to work for his good pleasure" (Php. 2:13) doesn't mean we should neglect what is said in the previous verse: "work out your own salvation with fear and trembling" (v. 12b). It is true that God is absolutely sovereign over human choices (Rom. 9:18), but we are also morally responsible and have moral duties to fulfill (Lam. 3:39-41). I know this is somewhat mind-boggling (philosophically speaking), but in so far as the Bible supports both concepts (i.e. God's sovereignty & human responsibility), we should therefore maintain both as truth - BUT with diligent care and balance. 

Why with diligent care and balance? Because over-emphasis of one to the effect of denying or neglecting the other can lead to terrible screw-ups, theologically and practically. For example, believers who over-emphasize human responsibility (and free-will) have a strong tendency of relying on their own 'natural abilities' in the pursuit of holiness. The usual argument is: "If we are truly responsible, it necessarily follows that we must be endowed (in nature) with all the necessary means to perform our moral duties. The main problem with this view is that it fails to consider the vast effects of Sin on man's nature and his disposition of will (see Rom. 3:9-12, 8:7-8; 1 Cor. 2:14; Eph. 2:1-3). Moreover, if pushed to its logical conclusions, this view would render God's help as insignificant, or if it has any significance at all, it is not absolutely necessary. Against this self-relying / self-glorying mindset, the Bible says: "For who sees anything different in you? What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?" (1 Cor. 4:7); and again, "But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me" (1 Cor. 15:10); and again, "Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God" (2 Cor. 3:5); and again, "for it is God who works in you, both to will and to work for his good pleasure" (Php. 2:13); and many other passages. 

Now, as much as there are those who so rely in themselves in their over-emphasis of human responsibility, there are also Christians who put so much emphasis on God's sovereignty and human depravity that they tend to be slothful. These people tend to have a weak prayer-life; or worse, don't pray at all (i.e. "why pray if God has already predetermined all that should occur"-attitude). They also tend to be so lazy sharing the gospel to the lost (i.e. "why evangelize if those who have been predestined will surely be saved anyway"-attitude). And even worse, some tend to just sit down and relax in front of their laptops and computer screens the whole day, searching for people over the internet whom they can argue with over the doctrines of grace, Calvinism, etc. Some even go too far by saying we shouldn't exert any effort at all! But I should add that this problem of slothfulness isn't confined only to those who over-emphasize God's sovereignty. This is a problem widespread among Christians of different theological persuasions.

Make every effort to become more like Christ!

Wait... Did I just say"effort"? Yes! And I would argue that this is our proper role in the process of sanctification (see 2 Pe. 1:5-10). Does this mean I am retracting what I stated in my previous entries that we, as frail humans, don't have the sufficient natural capability to sanctify ourselves through our own efforts? Not in any way. 

By "own efforts," I mean efforts done in the flesh and not by the liberating, love-infusing, and energizing power of the Spirit. These are efforts driven with a wrong mindset or motives and are merely superficial in nature (Mat. 15:8, 23:28). Such works cannot please God who searches the hearts, however good they may appear outwardly, because they're not borne in humble faith and true love of God (Rom. 14:23; Heb. 11:6; 1 Cor. 13:1-3). 

In other words, effort isn't really bad. It becomes bad only if it isn't based on truth and if we rely on them for the attainment of holiness (Rom. 10:2-3). It is Christ and His work alone that we should rely on: "who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, 'Let the one who boasts, boast in the Lord'" (1 Cor. 1:30-31). Relying on Christ, however, doesn't entail that we can just sit down and relax. The Bible also tells us to: "make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love" (2 Pe. 1:5-7). True, we are saved by grace alone without works (Eph. 2:8-9), but it is also true that we are saved for and unto good works: 

"For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Eph. 2:10).

So the Bible tells us that we are "created in Christ Jesus," or born again, "for good works," and it was God's plan all along that "we should walk in them."  Physically speaking, walking doesn't really require much effort, unless you are impaired. An average person makes about six-thousand steps per day, and we don't even notice it. But in the spiritual realm where we are torn in the battle between the Spirit and our old-self, walking in righteousness is surely not a very easy task, that is, unless we have in our hearts the true love of God by which "we keep his commandments. And his commandments are not burdensome" (1 Jn. 5:3). Yet having genuine love for God and his righteousness is in itself not a very easy thing to do. This is where prayer assumes an important role in our sanctification.

The Importance of Prayer

In prayer, we come to God completely empty-handed, recognizing His sovereignty and acknowledging our frailness and insufficiency. We don't pray to brag about our achievements. We pray because we know we are nothing apart from Him (Jn. 15:5).

In Part IV of this series I have listed seven ways the Holy Spirit causes us to obey God; namely, that He (1) illuminates us, (2) convicts us of Sin, (3) infuses love in our hearts, (4) leads us not into temptation, (5) makes us pray, (6) intercedes for us, (7) and permits us to fall for a time. The last two in the list cannot be obtained through prayer, because it is a default that the Holy Spirit intercedes for us whenever we pray, and that His permitting us to fall for a time is due to our impertinence and pride. The first five, however, can all be procured through prayer. Thus, we pray that God will give us understanding (illumination) when we read His Word (Jas. 1:5). We pray God to convict our hearts so that we may not continue in sin (Job. 6:24). We also pray that God will grow the seed of love which Has implanted in our hearts so that we may delight and walk in His ways (Psa. 119:124). We pray that God won't let us fall into temptation by reminding us of what we have learned from His Word (Luk. 16:13). And lastly, since it is the Holy Spirit also who makes us to pray (Rom. 8:15), we should also pray that we should be more prayerful (Psa. 80:3)! 

Of course God knows exactly what we need before we even ask (Mat. 6:8), and He can give everything we need without us praying. Yet He commands us to pray so that when we receive what we need, we will not think of it as coming from ourselves or ascribe it to fortune. Prayer leads us to praise God for His wisdom in providence, because we cannot truly say, "To him be glory forever. Amen!" if we do not in the first place acknowledge that "from him and through him and to him are all things" (Rom. 11:36).

Indeed, there is power in prayer. Not a power to compel God to move for our own benefit; but a power to make hold of God's promises. Not a power to change God's eternal plans; but a power to change us from the inside out according to His plan. The Prince of Preachers, C.H. Spurgeon, says about prayer:

"If any one should ask me for an abstract of the Christian religion, I should say it is in that one word prayer. If I should be asked, “What will take in the whole of Christian experience?” I should answer, “prayer.” A man must have been convinced of sin before he could pray; he must have had some hope that there was mercy for him before he could pray. All the Christian virtues are locked up in the word prayer. In troubling times our best communion with God will be carried on by supplication. Tell Him your case, search out His promise, and then plead it with holy boldness. This is the best, the surest, and the speediest way of relief." (link)

I've got plenty of other things to say concerning our role in sanctification. But since I don't want this paper to become too much of an eye-sore, the rest of this chapter will be on a separate post. God bless and stay tuned!

To God be the glory!

"Changed from glory to glory" (IV-b): Should we blame God for our shortcomings?

"For he will complete what he appoints for me, and many such
things are in his mind." (Job 23:14)

Before we advance to the next main topic of this series which concerns about our role in the process (i.e. sanctification), I would first want to clarify an important matter in relation to what has been laid down in the previous entries, especially the last one. (Originally, there were two misconceptions that I wanted to discuss in this paper, but I ended up treating only one because the second objection is essentially in connection to the central topic of our next treatment).

The Objection

In my previous installment for this series, I have proven from Scripture that it is wholly God's gift, by the inner working of His Spirit in us, that we desire and do that which pleases Him. This is clear in Paul's words: "for it is God who works in you, both to will and to work for his good pleasure" (Php. 2:13); and again, "For who sees anything different in you? What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?" (1 Cor. 4:7); and again, "But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me" (1 Cor. 15:10).

Yet, however God-glorifying and truly humbling to the soul this truth is, it is also prone to perversion like many other Christian doctrines. Some people, due to their ignorance of Scripture, object: "If it is God's gift that we desire and do His will, then our sinning is evidently a consequence of God's withholding that gift from us. Therefore, when we do well - God receives the praise, but He should also receive the blame for our shortcomings."

Our Reply

The proper response to objections of this kind is to show the utter falleness of mankind and God's sovereignty in dispensing His mercy to whomever He wills. True, God has created man with a free determination of will with regards to both good and evil, but man's freedom to live rightly was lost in him when he sinned. Consider the following verses:

 "The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually." (Gen. 6:5)

"See, this alone I found, that God made man upright, but they have sought out many schemes." (Ec. 7:29)

"This is an evil in all that is done under the sun, that the same event happens to all. Also, the hearts of the children of man are full of evil, and madness is in their hearts while they live, and after that they go to the dead." (Ec. 9:3)

"For we have already charged that all, both Jews and Greeks, are under sin, as it is written: 'None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one'." (Rom. 3:9-12) 

So it is man's own fault that he is now enslaved by "the prince of the power of the air, the spirit that is now at work in the sons of disobedience" (Eph. 2:2) and is utterly incapable of loving God and desiring to walk in His righteousness (Jer. 13:23). With this in mind, it should be clear that every good quality that we have which pertains to holiness (e.g., faith, love of God, strong will for obedience, perseverance, etc) are all God's gift since we don't have in us the natural capacity to produce them. For "which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (Jn. 3:6). But it is argued that anyone denied with any of these gifts can justly blame God for his sinning or shortcomings. Is that so?

Consider this illustration:

Suppose you and a friend of yours owe me P10 million each. In order for both of you to keep up with my regular collection of payback, and because I'm a good guy, I have also provided each of you a business to run for yourselves so both of you can earn sufficient money to pay me. Unfortunately, after a week, you ended up financially drained and bankrupt due to deliberate over-spending and gambling. The same thing happened to your friend. Now there's no way you and your friend can pay your debts, and I'm about ready to sue both of you.

First question: Is it against justice if I will pursue sending you to prison due to your inability to pay the money you owe me? Obviously not. Why? Because in the first place, it wasn't my fault that you lost the capacity to pay! In fact, I myself have provided the means by which you can earn money in order to pay me, though it was never a money-lender's obligation to do so. It was you who wasted your resources, and according to law you deserve to be punished!

Now suppose I'm gonna give your friend (who is in the same financially bankrupt condition as yours) a special favor. I will absolve his debts so he would no longer be liable to prison, and in addition to that, will make him heir to my billion-peso-worth of properties and real estate. Meanwhile, on the other hand, you will remain financially bankrupt, unable to pay your debts, and with a lawsuit filed against you.

My next question is this: Is it against justice if I do this? Is it unlawful for me to have material favor on whomever I like? Absolutely not! Why? Because common-sense tells us that I have every right to do whatever I wanna do with my own things, and I'm not bound to give anyone anything materially, especially those who have offended me!

Another question: Can you ever justly blame me of your own financial bankruptcy merely on account of my refusal to give you the same favor I gave your friend? Plain common-sense will tells us again: Absolutely not!  Again, it wasn't my fault that you were on that miserable condition; it was all yours! You cannot blame me for refusing to give you the same compassion I had on your friend. I don't owe you anything!

My point here, and I hope you're seeing it clearly already, is that God is not indebted to anyone in any way (Rom. 11:33-36). It is we who owe God our existence, and for that reason we are forever bound to glorify Him in all things. This is our eternal duty. Back in creation, God has given man all the means he would need to fulfill that duty. Man was endowed with all capability of will to live rightly. He had freedom. Yet man dissipated this gift by disobeying God and ended up entangling himself under the tyranny of Sin (Ec. 7:29; Eph. 2:1-3). Hence, in the final analysis, God cannot in any way be blamed on account of man's sinfulness since it was man's own fault that he lost his moral liberty.

Now God has every right to dispense His gifts on whomever He wants to give it according to His good pleasure. "For he says to Moses, 'I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.' So then it depends not on human will or exertion, but on God, who has mercy" (Rom. 9:15-16; cf. Dan. 4:35). God is absolutely just and His sovereignty is unrestricted when it comes to His giving the gift of faith, repentance, holiness, etc. to whomever He wills (Mat. 20:15).

Therefore, in the case of those who believed the Gospel and are striving to live according to God's law out of love for their Savior, boasting is excluded because it is "God who works in you, both to will and to work for his good pleasure" (1 Cor. 3:7; cf. 1 Cor. 4:7). In sinning, however, everyone must acknowledge their full accountability.

Lastly, if there's anyone who still wishes to pry against this biblical truth, putting forth questions like:"Why [then] does [God] still find fault? For who can resist his will" (Rom. 9:19), let the apostle St. Paul himself rebuke them: "But who are you, O man, to answer back to God? Will what is molded say to its molder, 'Why have you made me like this?' Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?" (Rom. 9:20-21).

In my next installment, I will center around our role as Christians in our sanctification in holiness. God bless and stay tuned!

To God be the glory! Amen!

It's always between you and God

Here's an interesting gem I found over at effectualgrace.com,

People are often unreasonable, illogical and self centered; Forgive them anyway.
If you are kind, people may accuse you of selfish, ulterior motives; Be kind anyway.
If you are successful, you will win some false friends and some true enemies; Succeed anyway.
If you are honest and frank, people may cheat you; Be honest and frank anyway.
What you spend years building, someone could destroy overnight; Build anyway.
If you find serenity and happiness, they may be jealous; Be happy anyway.
The good you do today, people will often forget tomorrow; Do good anyway.
Give the world the best you have, and it may never be enough; Give the world the best you’ve got anyway. 

You see, in the final analysis, it is between you and your God; It was never between you and them anyway.

- Kent M. Keith