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Tag Archives: Conduct

Ministry Directions from 1799

26 Sunday Jun 2016

Posted by memoirandremains in Elders, Ministry, Uncategorized

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Christian Ministry, Conduct, elders, Ministry, Pastors, The Evangelical Magazine

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This letter is found in “The Evangelical Magazine” for January 1799, page 26. It is entitled, “On the Exemplary Behavior of Ministers”.

Dear Sir,
In regard to mankind in general, you must labor to be not only unblamable and unreprovable in all things, but, also, of good report. Study the most rigid equity in all your dealings. Cultivate the most engaging humility of spirit; preferring others to yourself; condescending to persons of low degree; never esteeming yourself too much, nor reaching beyond your station or ability.

Above all things, put on charity, the most tender and loving affection, and about in it’s delightful and winning exercise; ardently loving good men, in proportion to the appearance of Christ’s image in them; highly esteeming them, delighting in their persons and company; readily assisting and supporting them; truly and heartily loving all men, wishing in promoting their real good; pinching yourself to supply the poor; forgiving injuries though often repeated; pitying and praying for malicious and inveterate enemies and rendering them good for evil; being hospitable to strangers, especially to such as are persecuted for righteousness’s sake, or who appear to be extremely destitute.

Let your moderation be known to all men; and readily bearing with, and overlooking there moroseness, passion, imprudence, or the like; interpreting their words and deeds in the best sense which they can bear; yielding from your right to prevent contention and offense; overlooking and forgiving what reproaches and injuries you meet with.

Show yourself to be apt, ready, and inclined to things spiritual. Let your speech be always seasoned with salt; not merely innocent, but edifying. Seize every opportunity of introducing, or maintaining, spiritual converse. In order to this, furnish your mind with an extensive stock of interesting anecdotes and striking hints. In imitation of your Divine Master, Study to draw something serious and instructive from everything you see or hear.

Prudence is no less necessary and guarding against advances of designing men, who hypocritically pretend to esteem and love you; in avoiding the unbridled rage of enemies; and attending, not only to that which is lawful, but also to that which is expedient; and keeping within the limits of your station, while you were endeavoring to extirpate evil, and promote what is good; and never correcting evils by that which will prove as hurtful or more so; and studying to suppress the fame of your good deeds, if it be likely that it will be perverted to a bass use; and a never meddling with, or even inquiring into those things which do not concern you.

By the earnest study of the above duties towards God, yourself, and your neighbor, you will promote your own delightful fellowship with God; you will cherish and maintain the abundant influences of the Holy Ghost, who dwells in you; you will make God delight to honor and bless your ministrations; you will prevent your falling into much sin, snares, reproach and the like; you will increase your fitness for your office; you will render yourself and family noted examples to your flock; You will procure the affection of good men, the help of their fervid prayers, and the esteem of all, on their readiness to attend without prejudice, to instructions, reproofs, and exhortations; you will adorn your ministry, and promote the usefulness of it and the salvation of your hearers; you will highly glorify god, and acting answerably to his nature, his oracles, law or gospel, ordinances or worshipers, with which your ministry is connected; All of which require holiness and virtue in all manner of conversation.

Whereas by unholiness and vice, ministers render themselves unfit to study, understand, or declare the ministers of God’s Kingdom; and are exceedingly hurtful to the church, exposing her ordinances to neglect and contempt. They’re bad example spreads far and wide among the people. Their wickedness introduces manifold errors in corrections into the church. The corrections expose them to the most fearful judgments of the Most High.

1 Peter 1:17, How Doctrine Leads to Life

08 Tuesday Sep 2015

Posted by memoirandremains in 1 Peter, Biblical Counseling

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1 Peter, 1 Peter 1, 1 Peter 1:17, Affections, Conduct, doctrine, FOTS, Preaching, Sermons

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https://memoirandremains.files.wordpress.com/2015/09/fots04-12-2015.mp3

1 Peter 1:13–21 (ESV)

13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot. 20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

How Knowledge, Desire & Conduct Work Together 1 Peter 1:13

15 Saturday Aug 2015

Posted by memoirandremains in 1 Peter, Lectures

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1 Peter, 1 Peter 1:13-15, Affections, Conduct, Holiness, knowledge, Lectures, Preaching, Sanctification, Sermons

1 Peter 1:13–15 (ESV)

13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct,

https://memoirandremains.files.wordpress.com/2015/08/fots01-22-2012.mp3

How We Change: 1 Peter 1

13 Thursday Aug 2015

Posted by memoirandremains in 1 Peter, Biblical Counseling, Discipleship, Sanctification

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1 Peter, 1 Peter 1, Affections, Conduct, Holiness, Lectures, Sanctification, Sermons

How do knowledge, affections and conduct work together to change our hearts and lives?

1 Peter 1:1–21 (ESV)

1 Peter, an apostle of Jesus Christ,

To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood:

May grace and peace be multiplied to you.

3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. 6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. 8 Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, 9 obtaining the outcome of your faith, the salvation of your souls.

10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, 11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.

13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot. 20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

https://memoirandremains.files.wordpress.com/2015/08/fots01-29-2012.mp3

Mortification of Sin, Study Guide Chapter 11c (John Owen)

08 Saturday Aug 2015

Posted by memoirandremains in Biblical Counseling, Deuteronomy, Discipleship, John Owen, Micah, Mortification, Psalms

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Affections, Conduct, Desire, Fire, Flood, Genesis 3:6, James 1, James 1:14-15, John Owen, Mortification, Mortification of Sin, Obedience, Psalm 37, Puritan, Sanctification, Sin, Study Guide, Thoughts

The previous post in this series will be found here

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Seventh General:

Rise mightily against the first actings of thy distemper, its first conceptions; suffer it not to get the least ground. Do not say, “Thus far it shall go, and no farther.” If it have allowance for one step, it will take another.

  1. Sin in our actions begins as sin our hearts:

20 And he said, “What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.”

Mark 7:20–23 (ESV)

Thus, sin first begins in our thoughts and affections, it is an idea and desire before it ever becomes an action. Read James 1:14-15: What are the steps there listed for the beginning of sin?

Read Genesis 3:6: What takes place in Eve before she takes the fruit?

What about sins which seem to spring up spontaneously without any precursor, such a rage of anger: in what ways do such sins have start? Consider a recent experience of anger: What thoughts and desires had to be in place for anger to be possible? How would an increase in humility, pity, love have altered your heart in such a way that anger would not have been expressed? By way of comparison — consider other sins which you see others commit but you do follow in yourself. What is different your thoughts and affections that lead you to not following in that sin?

  1. We must stop sin at first actings.

It is impossible to fix bounds to sin. It is like water in a channel,—if it once break out, it will have its course. Its not acting is easier to be compassed than its bounding. Therefore doth James give that gradation and process of lust, chap. 1:14, 15, that we may stop at the entrance.

 

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Introduction to Biblical Counseling, Week Four: The Heart

31 Friday Jan 2014

Posted by memoirandremains in Biblical Counseling, Keep the heart, Proverbs

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1 Corinthians 4:5, 1 Samuel 14:7, Baker Encyclopedia of the Bible, Biblical Counseling, Conduct, Desires, Foo, Francis Schaeffer, heart, Hidden Person, How People Change, Inner Man, Intentions, Introduction to Biblical Cousnseling, John Calvin, Keeping the Heart, Motives, Paul David Tripp, Proverbs, Self, The Heart, Timothy S. Lane, Walter A. Elwell and Barry J. Beitzel, Wise

The previous post in this series can be found here: https://memoirandremains.wordpress.com/2014/01/18/introduction-to-biblical-counseling-week-three-worship/

 Introduction to Biblical Counseling, Week Four: The Heart

Biblical counseling entails “heart” work: “What would you say if you were asked to summarize what it meant to be a Christian? When pressed by the teachers of the Law, Jesus says that all true obedience grows out of a transformed heart.”[1] Numerous examples could be given to demonstrate this statement.

The language of “heart” work or change has become a cliché of sorts among Christians. Now it is right that we should think of change as taking place within the heart; yet what we mean by “heart work” at times falls short of the biblical concept.

I.       A General Description of the Heart

A.  It goes without saying that while the word “heart” can refer to the physical organ in one’s chest, the change which must take place within the “heart” does not mean surgery on arteries and tissue.

B.  General nature of the heart.

1.   The “heart is the locus and organ of thought and the faculty of understanding. . .  The intellectual exercise of the mind is not really detached from the emotional and the modern dichotomy is artificial.”[2]

2.   For “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Gn 17:17; Ps 62:8; Mt 15:18, 19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, disposition, “of man” or “of beast” (Dn 7:4 KJV; 4:16; cf. Mt 12:33–37).[3]

3.   “Moderns connect some of the heart’s emotional-intellectual-moral functions with the brain and glands, but its functions are not precisely equivalent for three reasons.

“First, moderns do not normally associate the brain/mind with both rational and non-rational activities, yet the ancients did not divorce them (Ps. 20:4).

“Second, the heart’s reasoning, as well as its feeling, depends on its moral condition. Jesus said that “from within, out of men’s hearts, come evil thoughts” (Mark 7:21). Because the human heart is deceitful above all things (Jer. 17:9) and folly is bound up in the heart of a child (Prov. 22:15), the Spirit of God must give humans a new heart (Jer. 31:33; Ezek. 36:26) through faith that purifies it (Acts 15:9; cf. Eph. 3:17).

“Third, moderns distinguish between the brain’s thoughts and a person’s actions, but the distinction between thought and action is inappropriate for heart. “The word is very near you,” says Moses to a regenerated Israel, “in your mouth and in your heart” (Deut. 30:14).”[4]

4.   The heart is the space of one’s emotional life:

a.   And they told him, “Joseph is still alive, and he is ruler over all the land of Egypt.” And his heart became numb, for he did not believe them. Genesis 45:26 (ESV)

b.   And Hannah prayed and said,

             “My heart exults in the LORD;

                        my horn is exalted in the LORD.

             My mouth derides my enemies,

                  because I rejoice in your salvation. 1 Samuel 2:1

 

c.   When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. 1 Samuel 28:5 (ESV)

d.   “Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6 KJV), irresolution (2 Chr 13:7 KJV), and much besides.”[5]

5.   The heart is the locus of one’s intellectual and intentional activity.

a.   The heart has “motives” (1 Corinthians 4:5).

b.   It has intentions: “And his armor-bearer said to him, ‘Do all that is in your heart. Do as you wish. Behold, I am with you heart and soul’” 1 Samuel 14:7 (ESV).

c.   It moves one to conduct: “21 And they came, everyone whose heart stirred him, and everyone whose spirit moved him, and brought the Lord’s contribution to be used for the tent of meeting, and for all its service, and for the holy garments. 22 So they came, both men and women. All who were of a willing heart brought brooches and earrings and signet rings and armlets, all sorts of gold objects, every man dedicating an offering of gold to the Lord” Exodus 35:21–22 (ESV).

d.   Contrives evil: “ While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.” Acts 5:4 (ESV)

e.   The heart thinks: “4 But Jesus, knowing their thoughts, said, ‘Why do you think evil in your hearts?’” Matthew 9:4 (ESV).

f.    Meditates:

            5       I consider the days of old, the years long ago.

6       I said, “Let me remember my song in the night;

     let me meditate in my heart.”

                 Then my spirit made a diligent search: Psalm 77:5–6 (ESV)

 

6.   The information and affections within the heart give rise to outward manifestation.

a.   We see this frequently in Proverbs:

[A worthless person] with perverted heart devises evil

Continually sowing discord ….Proverbs 6:14 (ESV).[6]

 

Deceit is in the heart of those who devise evil,

but those who plan peace have joy. Proverbs 12:20; (ESV)

 

A prudent man conceals knowledge,

but the heart of fools proclaims folly. Proverbs 12: 23 (ESV)

 

Anxiety in a man’s heart weighs him down,

but a good word makes him glad. Proverbs 12:25 (ESV).

 

The lips of the wise spread knowledge;

not so the hearts of fools. Proverbs 15:7 (ESV)

 

A glad heart makes a cheerful face,

but by sorrow of heart the spirit is crushed. Proverbs 15:13 (ESV)

 

The heart of the wise makes his speech judicious

and adds persuasiveness to his lips. Proverbs 16:23 (ESV)

 

As in water face reflects face,

so the heart of man reflects the man. Proverbs 27:19 (ESV)

 

b.   Thus if the “heart” determines a matter, the entire self is said to be so determined, “Do not let your heart turn aside to her ways” (Proverbs 7:25a).

c.   The state of the heart can affect one’s physical state: “A tranquil heart gives life to the flesh, but envy makes the bones rot” (Proverbs 14:30). “A joyful heart is good medicine but a crushed spirit dries up the bones” (Proverbs 17:22).

d.    SEQ CHAPTER \h \r 1Yet, care must always be taken when evaluating the content of the heart on the basis of conduct, because the heart is capable of overt deceit (6:10; 23:7; 26:23-24). Longman writes of 14:10, “[N]o one can really knows what is going on emotionally insider another person.”[7]  And, “the heart of the king is unsearchable” (25:3[8]; see also, 23:7). The problem with evaluation of the heart exists even with self-evaluation: “To trust in one’s own heart . . .is the epitome of folly”.[9]

7.    SEQ CHAPTER \h \r 1Being the locus of information and font of desire (which as Edwards notes leads to will) the heart has the ability to determine both conduct and emotion (7:25: 6:14; 14:30; 17:22; 23:19; 23:26).

8.    SEQ CHAPTER \h \r 1It is a place of cognitive determination (2:2[10]) and the place of desire (6:25 & 7:25; 23:17).  It is the locus of information, whether good or evil (2:10[11]; 3:3[12]; 4:21; 7:30; 14:33; 22:15; 26:24; 26: 25). The son is commanded to store wisdom in the heart (7:3). The information in the heart is not solely cognitive or moral: it also holds the affections (14:10; 24:17).

9.   A wise heart is one that carefully determines its conduct:

a.   “A heart devises wicked plans” (Proverbs 6:18).

b.   “The heart of the righteous ponders how to answer, but the mouth of the wicked pours out evil things.” Proverbs 15:28 (ESV)

c.  “The wise of heart is called discerning” (Proverbs 16:21).

10.  The foolish heart may be impulsive (“The lips of the wise spread knowledge; not so the hearts of fools.” Proverbs 15:7 (ESV). In contrast, “The heart of the righteous ponders how to answer, but the mouth of the wicked pours out evil things.” Proverbs 15:28 (ESV) ) There does also seem to be some deliberate deception possible for such a heart (Proverbs 7:10, “And behold the woman meets him, dressed as a prostitute, wily of heart”).

11.  SEQ CHAPTER \h \r 1The heart exists in a recursive system: information flows outward from the heart into will and conduct; and, information flows inward from conduct and the environment: which information flow affects the state of the heart

a.   Proverbs 13:12 (ESV)

12  Hope deferred makes the heart sick,

but a desire fulfilled is a tree of life.

 

b.   Proverbs 15:30 (ESV)

30  The light of the eyes rejoices the heart,

and good news refreshes the bones.

 

c.   Proverbs 27:9 (ESV)

9  Oil and perfume make the heart glad,

and the sweetness of a friend comes from his earnest counsel.

 

d.   Proverbs 27:11 (ESV)

11  Be wise, my son, and make my heart glad,

that I may answer him who reproaches me.

 

e.   Proverbs 31:11 (ESV)

11  The heart of her husband trusts in her,

and he will have no lack of gain.

f.    The heart can be taught. Proverbs 2:2; 3:3, Deuteronomy 6:6.  The word of God stored in the heart transforms the life:

I have stored up your word in my heart,

that I might not sin against you. Psalm 119:11 (ESV)[13]

 

II.      The Heart and God

A. The Heart is the Place of Moral Determination

1.   It can “think evil” (Matthew 9:4).

2.   It can be stubborn before God’s command (Jeremiah 18:12; 23:17).

3.   It can be haughty (Jeremiah 48:29).

4.   It can contain idols (Ezekiel 14:4 & 7).

5.   It can be faithfully set before the Lord (Psalm 112:7-8).

6.   It can be hardened. Exodus 4:21.

7.   It can be gentle and lowly. Matthew 11:29.

8.   It can be hard and impenitent. Romans 2:5.

9.   It can be blameless and holy. 1 Thessalonians 3:3.

10. It can be self-deceived. James 1:26.

11.  It can be deceitful. Jeremiah 17:9.[14]

12. The conscience can strike the heart. 1 Samuel 24:5. The men who heard Peter’s sermon were “cut to the heart”. Acts 2:37.

B.   The heart is the source of good. Luke 6:45; 8:15.

C.   The heart is also the source of evils:

14 And he called the people to him again and said to them, “Hear me, all of you, and understand: 15 There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him.” 17 And when he had entered the house and left the people, his disciples asked him about the parable. 18 And he said to them, “Then are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile him, 19 since it enters not his heart but his stomach, and is expelled?” (Thus he declared all foods clean.) 20 And he said, “What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. Mark 7:14–22 (ESV)

D. The heart is the place of interaction with God.

1.   One believes “with the heart”. Romans 10:9.

2.   It is the record of evidence used for judgment:

15 They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them 16 on that day when, according to my gospel, God judges the secrets of men by Christ Jesus. Romans 2:15–16 (ESV)

Francis Schaeffer illustrates it thus:

Let me use an illustration again that I have used in other places. If every little baby that was ever born anywhere in the world had a tape recorder hung about its neck, and if this tape recorder only recorded the moral judgments with which this child as he grew bound other men, the moral precepts might be much lower than the biblical law, but they would still be moral judgments. Eventually each person comes to that great moment when he stands before God as judge. Suppose, then, that God simply touched the tape recorder button and each man heard played out in his own words all those statements by which he had bound other men in moral judgment. He could hear it going on for years—thousands and thousands of moral judgments made against other men, not aesthetic judgments, but moral judgments. Then God would simply say to the man, though he had never heard the Bible, now where do you stand in the light of your own moral judgments. The Bible points out in the passage quoted above that every voice would be stilled. All men would have to acknowledge that they have deliberately done those things which they knew to be wrong. Nobody could deny it.[15]

 

3.  The heart does not exist in a hermetic naturalistic system. While the creature, in all manifestations, does interact with the heart, so does the Creator: The heart “lies open” before God (Proverbs 15:11).  God controls the heart, and thus controls behavior (Proverbs 16:1; 19:21; 21:1).  God responds to and judges the heart (Proverbs 17:3). As it reads in Proverbs 16:5: “Everyone who is proud in heart is an abomination to the Lord.” The heart itself can foolishly “rage against the Lord” (Proverbs 19:3).

4.   One fundamental assumption of Scripture is that the human heart is constantly open to influences from above and from below. God would “lay hold of [human] hearts” (Ez 14:5), “incline hearts” to his truth and ways (Ps 119:36), “put into … hearts to carry out his purposes,” both for judgment and for salvation (Rv 17:17). The alternative to divine “possession” is the demonic influence that can drag the heart down to utmost evil (Jn 13:2; Acts 5:3). The same heart that can be “deceitful above all things, and desperately wicked” (Jer 17:9) can also become the shrine of divine love and the Spirit (Rom 5:5).[16]

5.   “In more than three hundred cases where the word refers to the human heart it has a spiritual significance and refers to a person’s relationship with God. This does not mean that in its religious sense the heart has no relationship to a person’s thoughts, intentions, and feelings, but rather that these are motivated and driven by the heart, which is the religious point of departure for all of human life. The religious use of heart in the Old Testament, however, expresses not only directedness toward God, but often also appears in the context of turning away from him (e.g., Deut. 8:14, 17; 9:4; 2 Chr. 26:16, KJV; Isa. 9:9; 10:12, KJV; 47:8; Ezek. 31:10; Hos. 13:6; Obad. 3). As the source of virtually every manifestation of human religion and as that point in the person to which the revelation of God is ultimately directed, the human heart forms the focal point of God’s dealings with the person.

“This Old Testament meaning of heart is continued in the New Testament, particularly the Gospels (Matt. 6:21; 15:18–19; 22:37; Luke 6:45; John 14:1, 27) and the letters of Paul. As in the Old Testament, the New Testament word for heart (Gk. kardía) can indicate a person’s mind, will, and feelings, but Paul’s use of the term in reference to the spiritual or religious quality of human life expresses the idea that all of these facets of personhood are spiritually determined (cf. 2 Cor. 3:14ff., KJV; RSV “mind”; Phil. 4:7). Paul explicitly declares the connection between the heart and God, saying that God’s revelation bears witness to or within the human heart as the true center of human existence (cf. Rom. 2:14ff.). Just as the heart or core of a person’s being is the recipient of divine revelation, so it is the subject of the response, positive or negative, one makes to God. With the heart one believes (Rom. 10:10), desires (1:24), obeys (6:17), and performs the will of God (Eph. 6:6). The redeemed heart is the dwelling place of Christ (3:17) and of his peace (Col. 3:15) and love (Rom. 5:5).

“The use of the word heart in all of these contexts suggests that on the deepest level human beings are guided and determined from one central point which represents their true humanity, the heart. This is true both of their response to the revelation of God and of their responsibility for their own thinking, willing, and acting.”[17]

E.   The heart is the place of temptation:

Whilst it knocks at the door we are at liberty; but when any temptation comes in and parleys with the heart, reasons with the mind, entices and allures the affections, be it a long or a short time, do it thus insensibly and imperceptibly, or do the soul take notice of it, we “enter into temptation.”[18]

III.    Some Counseling Observations

A. The heart, in some manner, may be known.

1.   As shown above, the heart does exhibit itself in overt behavior and affections.

2.   The purpose in a man’s heart is like deep water, but a man of understanding will draw it out. Proverbs 20:5 (ESV)

3.    SEQ CHAPTER \h \r 1Yet, care must always be taken when evaluating the content of the heart from objective conduct, because the heart is capable of overt deceit (6:10[19]; 23:7; 26:23-24).  Longman writes of 14:10, “[N]o one can really know what is going on emotionally insider another person.”[20]  And, “the heart of the king is unsearchable” (25:3; see also, 23:7).  The problem with evaluation of the heart exists even with self-evaluation: “To trust in one’s own heart . . .is the epitome of folly”.[21]

4.   When we are presented with sin in others, we are liable to distortion ourselves:

(1.)   For we have the ground of the matter in ourselves.—“Hearts deceitful above all things, and desperately wicked: who can know thy wickedness? I the Lord search the heart, I try the reins,” &c. (Jer. 17:9, 10.) As if none beside the Lord knew the bottomless depths and deceits of the heart! In the heart are those lusts and affections, that feed and foment all the hypocrisy in the world,—pride, vain-glory, concupiscence, carnal wisdom: were it not for these, there would not be an hypocrite living.[22]

5.   Jeremiah 17:9-10 explains that the evil of the heart makes it truly unknowable to any but God:

These two verses, though expressing different ideas, belong together. Taken together they form the center of the entire unit from v 1 through v 13. The contrast these two verses speak are the very contrast of the entire unit: deceitful, sinful humanity in contrast to a holy and just God. Verse 9 is probably a proverbial saying or riddle that looks back to the previous unit, to v 5, the one cursed who turns his heart from Yahweh. It also looks further back to v 1, where Judah’s sin is inscribed on her heart. Indeed, the heart is deceitful and incurably sick. (On the sick heart, cf. Jer. 8:18, where the reference is to heartsickness from grief over Judah’s sin.) Because it is so deceitful, the poet wonders who may know it? From human perspective it may seem that no one can know the inscrutable heart of a person who is deliberately deceitful. Yet the answer is swift in coming. Yahweh knows! Yahweh is the one who searches the heart and tests the inward parts of humankind (cf. ובחנתלבי, Jer. 12:3). He knows the heart and gives to each according to the fruit of his/her deeds. This reference to fruit again links this passage with the preceding one (v 8). Another link with the first section of this unit may be seen in the repetition of the word “give.” Yahweh who had given the inheritance to his people (v 4) will now give to each according to his way, according to the fruit of his/her deeds (v 10). A link is also provided within this passage for the confession in vv 14–18. Although the heart is incurable (v 9), a source of healing is available, Yahweh himself (v 14). In one sense, the hope of healing in v 14 answers the incurable nature of the heart’s sickness precisely as Yahweh’s searching of the heart (v 10) answers the question of its unknowable qualities (v 9).[23]

B.   The content of the heart is determined by the relationship one has at the level of his heart toward God.

1.   By nature the heart is subject to corruption. Note that continuity of the corruption of the human heart before and after the flood: Genesis 6:5 & 8:21.

2.   The corruption is so great that only a new heart can transform the human being (Jeremiah 13:23). This is the great blessing promised in the New Covenant.

17 Therefore say, ‘Thus says the Lord GOD: I will gather you from the peoples and assemble you out of the countries where you have been scattered, and I will give you the land of Israel.’ 18 And when they come there, they will remove from it all its detestable things and all its abominations. 19 And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh, 20 that they may walk in my statutes and keep my rules and obey them. And they shall be my people, and I will be their God. 21 But as for those whose heart goes after their detestable things and their abominations, I will bring their deeds upon their own heads, declares the Lord GOD.” Ezekiel 11:17–21 (ESV)

3.   God must write the law upon the heart of those redeemed under the New Covenant.

31 “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. 33 For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. 34 And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.” Jeremiah 31:31–34 (ESV)

4.      God pours out his love into our hearts:

5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us. Romans 5:5 (ESV)

5.      Christ will dwell in our hearts:

14 For this reason I bow my knees before the Father, 15 from whom every family in heaven and on earth is named, 16 that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, 17 so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, 18 may have strength to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. Ephesians 3:14–19 (ESV)

6.      We are in the process of being renewed in that we have been rescued from our previous “hardness of heart” and “deceitful desires”:

17 Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds.[24] 18 They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. 19 They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. 20 But that is not the way you learned Christ!— 21 assuming that you have heard about him and were taught in him, as the truth is in Jesus, 22 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness. Ephesians 4:17–24 (ESV)[25]

7.      The renovation of the heart/mind (Romans 12:2; Ephesians 4:23) is the current process of transformation:

10 and have put on the new self, which is being renewed in knowledge after the image of its creator. Colossians 3:10 (ESV)

This process of renewing our mind will be seen in future lessons.[26]

8. It is God who brings forth the transformation of the heart:

Psalm 51:7–10 (ESV)

7  Purge me with hyssop, and I shall be clean;

wash me, and I shall be whiter than snow.

8  Let me hear joy and gladness;

let the bones that you have broken rejoice.

9  Hide your face from my sins,

and blot out all my iniquities.

10  Create in me a clean heart, O God,

and renew a right spirit within me.

 

9. The human being brings to God a broken heart:

a. Psalm 51:16–17 (ESV)

16  For you will not delight in sacrifice, or I would give it;

you will not be pleased with a burnt offering.

17  The sacrifices of God are a broken spirit;

a broken and contrite heart, O God, you will not despise.

 

b. Calvin explains of this verse:

I might observe, that David is not speaking at this time of the meritorious condition by which pardon is procured, but, on the contrary, asserting our absolute destitution of merit by enjoining humiliation and contrition of spirit, in opposition to everything like an attempt to render a compensation to God. The man of broken spirit is one who has been emptied of all vain-glorious confidence, and brought to acknowledge that he is nothing. The contrite heart abjures the idea of merit, and has no dealings with God upon the principle of exchange. Is it objected, that faith is a more excellent sacrifice that that which is here commended by the Psalmist, and of greater efficacy in procuring the Divine favor, as it presents to the view of God that Savior who is the true and only propitiation? I would observe, that faith cannot be separated from the humility of which David speaks. This is such a humility as is altogether unknown to the wicked. They may tremble in the presence of God, and the obstinacy and rebellion of their hearts may be partially restrained, but they still retain some remainders of inward pride. Where the spirit has been broken, on the other hand, and the heart has become contrite, through a felt sense of the anger of the Lord, a man is brought to genuine fear and self-loathing, with a deep conviction that of himself he can do or deserve nothing, and must be indebted unconditionally for salvation to Divine mercy. That this should be represented by David as constituting all which God desires in the shape of sacrifice, need not excite our surprise. He does not exclude faith, he does not condescend upon any nice division of true penitence into its several parts, but asserts in general, that the only way of obtaining the favor of God is by prostrating ourselves with a wounded heart at the feet of his Divine mercy, and supplicating his grace with ingenuous confessions of our own helplessness.[27]

 

C.   Keeping the heart. Since the heart controls the life, one must take care to protect the heart.  Hence, the command in Proverb 3:25 (ESV), “Keep your heart with all vigilance, for from it flow the springs of life.”

 

O God, Who, the more we hide our sins, the more bringest them into open day; Who out of doubt dost bring certainty, out of error, truth; visit us with the dew of Thy mercy: so putting out all our misdeeds, as to make us a new heart by the infusion of Thy Holy Ghost, to the end that we, rejoicing in such an indweller, may have our mouth opened for the declaration of Thy praise. Amen. Through[28]

 

 


[1]Timothy S. Lane, Paul David Tripp, How People Change, 195.

 

[2]Michael Fox, Proverbs 1‑9 (New York: Doubleday, 2000), 109.

[3]Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 939.

[4]Walter A. Elwell and Walter A. Elwell, Evangelical Dictionary of Biblical Theology, Baker Reference Library; Logos Library System (Grand Rapids: Baker Book House, 1996).

[5]Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 939.

[6] SEQ CHAPTER \h \r 1  Respecting 6:14, Longman (Proverbs) writes, “The heart is the core of a person from which emanates all actions, motives, and speech.  The heart of an evil person is bent on evil” (Longman, 174). 

[7] Longman, 299.

[8] “It may also warn them about trying to psychoanalyze the monarch” (Longman, 451).

[9] SEQ CHAPTER \h \r 1 SEQ CHAPTER \h \r 1Longman, 496-497.

[10] Patrick Simon paraphrases this command in part with, “[W]ith sincere affection applying thy mind to understanding they duty” (Patrik Simon, The Proverbs of Solomon Paraphrased with Arguments of Each Chapter (London: M. Flesher, 1683), 23).  Proverbs 2:2 presents an interesting exegetical problem: The heart is elsewhere credited with acting, desiring, planning et cetera (examples of such usage will be provided below).  In 2:2, the son is told to move his heart toward some end.  What then is to incline the heart if it is not the heart, itself?  Longman explains of this verse, “The heart represents what we would call the basic personality or character of a person.  Though ‘heart’ stands for the whole inner person, on occasions the cognitive. . . . More than the simple act of hearing is involved in the reception of the father’s teaching; one must be predisposed toward wisdom to benefit from it.”  Longman, 119-120.  It seems that the heart must incline itself to respond to this command.  Perhaps the best way to understand this command is to understand the desire, hence will is to cause the heart to incline its cognitive faculties.

[11] By incorporating information into the heart, it “will become an integral part of the son’s character” (Longman, 122; see, also, William Arnott, Laws From Heaven for Life on Earth (New York: T. Nelson and Sons, 1873), 67).

[12] Moses Stuart, A Commentary on the Book of Proverbs (Andover: Warren F. Draper, 1870), 167.  Here the “heart” “stand[s] for his core personality” (Longman, 131).

[13] See the sermon of Thomas Manton on Psalm 119:11, also available on the website.

[14] 17:9–10 Verse 9 is another wisdom saying. It contains an emphatic denial of a popular belief that people are basically good (cf. Isa 64:6; Rom 3:23). Judah’s problem of sin is a common one, extending to the whole fallen human race. The word ʿāqōb, “deceitful,” is elsewhere translated “stained” (Hos 6:8) and “rough ground” (Isa 40:4). A similar word ʿōqbāh, “deception,” describes Jehu’s tricks by which he slaughtered the servants of Baal (2 Kgs 10:19). The root occurs first in Gen 3:15 in the word for “heel” (ʿāqēb), where Satan would attack Eve’s messianic offspring (cf. Pss 41:9; 89:51). Deceitfulness is said to be characteristic of Satan and his followers (John 8:44). The same word, ʿăqēs, is translated “ambush” in Josh 8:13, describing Joshua’s strategy of deceit by which he conquered Ai (cf. Job 18:9). The name of Jacob, the great deceiver, is also from the same root (Gen 25:26; 27:36). The human heart has an unlimited capacity for wickedness and deceit so that human resources are incapable of dealing with it (Mark 7:21–23; Gal 5:19–21). The only remedy is a radical change, nothing less than rebirth (John 3:7; 2 Cor 5:17).

F. B. Huey, Jeremiah, Lamentations, vol. 16, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), 174.

[15] Francis A. Schaeffer, The Complete Works of Francis A. Schaeffer: a Christian Worldview, vol. 4 (Westchester, IL: Crossway Books, 1982), 41–42.

God is fit to govern the world upon the account of his wisdom and knowledge.—His “eyes run to and fro throughout the whole earth.” He observes all the motions and ways of men. He understands what hath been, is, and shall be. “Hell is naked before him;” (Job 26:6;) how much more, earth! His eye is upon the conclave of Rome, the cabals of princes, and the closets of particular persons. Excellently doth David set forth the divine omniscience: “Thou knowest my down-sitting and mine up-rising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before.” (Psalm 139:2–5.) He knows not only what is done by man, but also what is in man; all his goodness, and all his wickedness; all his contrivances, purposes, and designs. “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jer. 17:9.) Do you ask, “Who?” The answer is ready,—“Jehovah.” He “searcheth the heart;” he “trieth and possesseth the reins.” Those are dark places, far removed from the eyes of all the world: but God’s “eyes are like a flame of fire;” they carry their own light with them, and discover those recesses, run through all the labyrinths of the heart; they look into each nook and corner of it, and see what lurks there, what is doing there. O, what manner of persons should we be! with what diligence should we keep our hearts, since God observes them with so much exactness! Men may take a view of the practices of others; but God sees their principles, and to what they do incline them. Yea, he knows how to order and command the heart; not only how to affright it with terrors, and to allure it with kindnesses, and persuade it with arguments, but likewise how to change and alter and mend it by his power. He can not only debilitate and enfeeble it, when set upon evil; but also confirm and fix and fortify it, when carried out to that which is good. “The hearts of kings are in the hands of the Lord, and he turneth them as the rivers of water.” (Prov. 21:1.)

James Nichols, Puritan Sermons, vol. 3 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 325.

[16] Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 939.

[17]Allen C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 471.

[18] John Owen, The Works of John Owen, ed. William H. Goold, vol. 6 (Edinburgh: T&T Clark, n.d.), 97.

 

[19] “The reference to her ‘guarded heart’ is difficult.  It may point out that though her actions are outgoing, her motives are hidden.   She is loud, but one does not really know what is going on inside of her since she keeps it hidden.  It points out just how dangerous she is” (Longman, 189). 

 

[20] Longman, 299.

 

[21] Longman, 496-497.

[22] “How Shall Hypocrisy be Discoverable and Curable” by Rev. Andrew Bromhall, in James Nichols, Puritan Sermons, vol. 1 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 538.

 

[23]Peter C. Craigie, Jeremiah 1–25, vol. 26, Word Biblical Commentary (Dallas, TX: Word, Incorporated, 1998), 227–228.

[24]  Mind is an equivalent of “heart” in many instances:

 

The heart’s connection with thinking in Hebrew thought is so close that modern translations such as the RSV frequently translate lēḇ or lēḇāḇ by “mind” or “understanding” (Job 12:3; Prov. 16:9; Jer. 7:31).

 

Allen C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 471.

 

It was essentially the whole man, with all his attributes, physical, intellectual and psychological, of which the Hebrew thought and spoke, and the heart was conceived of as the governing centre for all of these. It is the heart which makes a man, or a beast, what he is, and governs all his actions (Pr. 4:23). Character, personality, will, mind are modern terms which all reflect something of the meaning of ‘heart’ in its biblical usage.

 

B. O. Banwell, “Heart,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 456.

[25] Contrary to much biblical counseling literature, Paul is not commanding the Ephesians to “put off the old man” and “put on the new man”. As explained by Hoehner in his commentary on Ephesians, Paul is stating that the old man was put off at conversion (Colossians 3:10). Thus, in the present one is being renewed in the spirit of the mind; Romans 12:2. The heart is undergoing renovation:

 

 “that you have laid aside.” The verb apoqhmi means to “put away, to store” or in the middle

voice it can be rendered, “to put away from, to lay aside” or “to put off” a garment. . . . In the

present context it has the idea of putting off and laying aside with the contrast in verse 24 of

putting on the new person. The aorist middle infinitive has the idea of an inceptive act that may

have reference to conversion. Also, the lexical verbs of putting off and putting on of clothing

emphasizes accomplished events rather than the process of activities. The middle voice

emphasizes that the subject receives the benefits of his or her action. It is not reflexive idea, for

the person could not do it by his or her own strength. Hence, believers were taught that they

have put off or have laid aside the old person at conversion.

..

The old person, found in Rom 6:6 and Col 3:9, is the preconversion unregenerate person. Paul

then is teaching that, having been taught in him, believers should know that the old person

according to the former lifestyle was laid aside at the time of their faith in the one who taught

them, namely, Christ.

 

Harold E. Hoehner, Ephesians, An Exegetical Commentary (Grand Rapids: Baker Academic, 2007),

603 & 605.

[26]

Paul stresses the believer’s solidarity with Christ. Since a believer is “in Christ” and since Christ is in heaven, the believer is “in the heavenlies” (en tois epouraniois). Accordingly, God has blessed the believer “in the heavenly realms with every spiritual blessing in Christ” (Eph. 1:3). This precise phrase occurs only five times in the New Testament, and only in Ephesians (1:3; 1:20; 2:6; 3:10; 6:12). The believer’s heavenly blessings depend on Christ’s heavenly session (Eph. 1:20) and the spiritual union each believer shares “with Christ” (Eph. 2:6). God does not merely apply the ministry of Christ to believers. He sees believers with Christ wherever he is—and he is now in heaven. Believers are commanded to adopt an earthly lifestyle of dying to sin and living to righteousness (Rom. 6:4), and to set their minds on the heavenly reality that will soon be revealed in Christ (Col. 4:1–4). In other words, believers should live consistently with who, and where, they really are.

 

Walter A. Elwell and Walter A. Elwell, Evangelical Dictionary of Biblical Theology, Baker Reference Library; Logos Library System (Grand Rapids: Baker Book House, 1996).

[27] John Calvin, Psalms, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), Ps 51:17.

* Mozarabic.

[28] J. M. Neale and R. F. Littledale, eds., A Commentary on the Psalms from Primitive and Mediæval Writers: Psalm 39 to Psalm 80, vol. 2 (London; New York: Joseph Masters; Pott and Amery, 1868), 180.

Edward Taylor, The Experience.5

17 Tuesday Apr 2012

Posted by memoirandremains in Edward Taylor, Hebrews, Puritan

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1 Peter 1:13, Communion, Conduct, Edward Taylor, God, Hebrews, incarnation, Jonathan Edwards, joy, Meditation, Philippians 4:5, Piper, Poetry, Prayer, Puritan, Religious Affections

Taylor ends by praying that he might be continuously tuned to see with joy and rapture the glory of God. He states that if he were continually in such a state of praise he would be more continually conformed in his actions:

25   Oh! that my Heart, thy Golden Harp might bee
26      Well tun’d by Glorious Grace, that e’ry string
27   Screw’d to the highest pitch, might unto thee
28      All Praises wrapt in sweetest Musick bring.
29      I praise thee, Lord, and better praise thee would
30      If what I had, my heart might ever hold.

This again is given on good biblical and theological warrant. 1 Peter 1:13 introduces the imperatives of the letter with the command to set one’s hope fully upon the grace to be brought at the revelation of Jesus Christ.  Paul commands joy in Philippians 4:5. Edwards writes in Religious Affections:

The Author of the human nature has not only given affections to men, but has made ’em very much the spring of men’s actions. As  the affections do not only necessarily belong to the human nature, but are a very great part of it; so (inasmuch as by regeneration, persons are renewed in the whole man, and sanctified throughout) holy affections do not only necessarily belong to true religion, but are a very great part of that. And as true religion is of a practical nature, and God has so constituted the human nature, that the affections are very much the spring of men’s actions, this also shows, that true religion must consist very much in the affections.

Such is man’s nature, that he is very inactive, any otherwise than he is influenced by some affection, either love or hatred, desire, hope, fear or some other. These affections we see to be the springs that set men a-going, in all the affairs of life, and engage them in all their pursuits: these are the things that put men forward, and carry ’em along, in all their worldly business; and especially are men excited and animated by these, in all affairs, wherein they are earnestly engaged, and which they pursue with vigor. We see the world of mankind to be exceedingly busy and active; and the affections of men are the springs of the motion: take away all love and hatred, all hope and fear, all anger, zeal and affectionate desire, and the world would be, in a great measure, motionless and dead; there would be no such thing as activity amongst mankind, or any earnest pursuit whatsoever. ‘Tis affection that engages the covetous man, and him that is greedy of worldly profits, in his pursuits; and it is by the affections, that the ambitious man is put forward in his pursuit of worldly glory; and ’tis the affections also that actuate the voluptuous man, in his pursuit of pleasure and sensual delights: the world continues, from age to age, in a continual commotion and agitation, in a pursuit of these things; but take away all affection, and the spring of all this motion would be gone, and the motion itself would cease. And as in worldly things, worldly affections are very much the spring of men’s motion and action; so in religious matters, the spring of their actions are very much religious affections: he that has doctrinal knowledge and speculation only, without affection, never is engaged in the business of religion.

Notes on 1 Peter 1:13-16

21 Saturday Jan 2012

Posted by memoirandremains in 1 Peter, Biblical Counseling, Discipleship, Spiritual Disciplines

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1 Peter, 1 Peter 1:13-16, Biblical Counseling, Conduct, Desire, Discipleship, Faith, Homework, Hope, Spiritual Disciplines, Will

Draft notes, subject to change:

1 Peter 13-16.1

13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 1 Peter 1:13–16 (ESV)

There is an interaction between knowing – hoping – doing:

 

                                                Knowledge/faith/belief

                                                           

                        Will/conduct                                       desire/hope

v. 13 commands hope (the first unequivocal imperative in the letter). However, the hope of the return of Jesus is not a native capacity of humanity (Peter could not make this directive indiscriminately and expect an appropriate response: a rebel cannot possibly hope for the arrival of his sovereign). Contra some sort of moral influence theory (or similar argument), Peter describes the work as utterly divine in origin.

The entry into this process is by the sovereign act of God. Note that this is not merely the conveyance of information to an able subject who then responds based upon native reason and ability. Before unpacking the details vv. 13-16, some context:

Election: 1:1

Sanctification in/by the Spirit for the purpose of obedience: 1:2

Begotten again to a living hope: 1:3

You are being guarded: 1:4

The testing for a purpose: 1:6-7

The hope is not based upon known experience: 1:8

The end of your hope is not merely an expectation: 1:9 a middle participle

The announcement is brought to by the Holy Spirit through agents: 1:10-12.

The end at 1:12, the desire of angels implies that angels for some reason are unable to understand the information.

What is this new capacity really? It is the capacity to hope for the apocalypse of Jesus.

Note the description of one’s current status:

Exiles: 1:1 (even if this is merely a political category, one is still not home).

1:3, the living hope comes about through the resurrection of Jesus, which can be understood to be one with the apocalypse of Jesus.

1:4 In parallel to the living hope is inheritance and (1:5) salvation

            Begotten again to

                        A living hope

                        An inheritance [in the heavens]

                        A salvation ready to be revealed  (apocalythēnai)in the last time

Suffering is the testing of your faith for the result of “praise and glory and honor at the revelation [apocalypsis] of Jesus Christ [1:7]

This stance towards Jesus and the world (love and faith) is not based upon that which can be now seen – or which you have seen [1:8].

Thus even though without present information which could be understood by native ability (seeing) you receiving because you are in the process of receiving your salvation [which in v. 5 was said to be revealed in the last time – at the apocalypse].

10-12 follow this through from a different angle: The information which brought about this transformation (those who preached the Gospel to you) – like the prophets – received this information from the Holy Spirit. This is matched by means of  salvation being the living and abiding Word of God (1:23) which was “preached to you” (1:25).

Thus, the conveyance of the incorruptible Word of God creates by operation of Holy Spirit a living hope – a compelling desires and hope for the apocalypse of Jesus Christ. This is something which human beings by nature do not desire (the desires of your former ignorance, 1:14):

Rom. 1:18, Acts 3:17, 1 Cor. 2:7-8 [note that this “wisdom” is conveyed by God and is a hope directed toward the revelation of Jesus Christ and is effected by the Holy Spirit: 1 Cor. 2:6-10]. In fact, the desire of human beings in their ignorance is to kill Jesus! They cannot understand the kindness which leads to repentance (Rom. 2:4).

Counseling/discipleship implications:

Counseling & discipleship seem to begin at v. 13: here is the place where direction can be given (and a great of direction occurs throughout the rest of the letter). However, to simply begin counseling at the directive would be contrary to the apostolic pattern.

The holiness which Peter commands in v. 16 is co-extensive with the hope in v. 13. Consider it this way: Imagine someone who is sober minded, prepared for action and hoping (fully – there is an exegetical question as to whether the sobriety or the hope is complete/full) for the revelation of Jesus.  Would such a person be “holy” or lacking holiness?  Holiness is hope as an act of will and conduct: to hope fully is to be holy.

The counseling key here comes in v. 14:

 As obedient children, do not be conformed to the passions of your former ignorance, 1 Peter 1:14 (ESV)

Desire is created by knowledge: here sinful passion is based upon ignorance – ignorance of what? The glory and grace to be brought by Jesus Christ at the apocalypse.

Thus, like Peter, the counselor should recount and develop the Gospel – particularly the eschatological hope of the Gospel. The holiness which the counselor should encourage is for the purpose of obtaining that salvation.

This also implies that holiness is difficult because we tend to think of it as mere demanded behavior which is not attached to any real reward.

Peter works hard to correct theological errors. Moreover, he repeatedly returns to this issue of eschatological reward throughout the letter (it is not a one-and-done technique).

An easy error here would be to focus too much about the mechanics of various eschatological systems. The emphasis here is on the return of Jesus for the believer. Whatever else may happen, Jesus will return: his elect will be rewarded and his enemies will be defeated.

Some wisdom here can be seen in the songs of the church. The most sturdy and theologically robust songs of the church end with the theme of the apocalypse and reward – they often are coupled to other doctrines.

Detailed study, meditation and prayer on relevant passages (which are very common in the NT and the Psalms) would be of great value.

Example of Homework:

Memorize 1 Peter 1:3-9 [The Discovering Wonderful Things, DWT form of Dr. Somerville lays out these elements quite well].

Meditate upon the passage and journal the results. In particular, consider the way in which the current circumstance resolves in light of the return (I have no problems which the Second Coming will not solve). Also consider how one’s desires have been directed improperly.  How will conduct and will change if one’s hope is firmly set upon the revelation of Jesus Christ – be concrete. This creates a good basis for demonstrating that sin cannot create true, substantial happiness.

Listen to and/or read sermons on the passage. Provide hypertext links, hardcopies of the sermons, or directions to the appropriate books.

Sing/memorize appropriate songs (e.g., Amazing Grace ends with the theme of everlasting happiness).

Write appropriate prayers based upon the passage (this will vary depending upon the circumstance).

Acts of the will and conduct (application).

 

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