Tag Archives: godliness

All Things to the Glory of God

02 Tuesday Jul 2019

Posted by in Glory, John Piper, Uncategorized

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In his book, The Pursuit of Godliness, Jerry Bridges defined godliness as devotion in action. Devotion he further defines as “an attitude toward God.”

Devotion is not an activity; it is an attitude toward God. This attitude is composed of three essential elements:

❖ the fear of God
❖ the love of God
❖ the desire for God

We will look at these elements in detail in chapter 2; but for now, note that all three elements focus upon God. The practice of godliness is an exercise or discipline that focuses upon God. From this Godward attitude arises the character and conduct that we usually think of as godliness. So often we try to develop Christian character and conduct without taking the time to develop God-centered devotion. We try to please God without taking the time to walk with Him and develop a relationship with Him. This is impossible to do.
Consider the exacting requirements of a godly lifestyle as expounded by the saintly William Law. Law uses the word devotion in a broader sense to mean all that is involved in godliness—actions as well as attitude:

Devotion signifies a life given, or devoted to God. He therefore is the devout [godly] man, who lives no longer to his own will, or the way and spirit of the world, but to the sole will of God, who considers God in everything, who serves God in everything, who makes all the parts of his common life, parts of piety [godliness], by doing everything in the name of God, and under such rules as are conformable to his Glory.2

Note the totality of godliness over one’s entire life in Law’s description of the godly person. Nothing is excluded. God is at the center of his thoughts. His most ordinary duties are done with an eye to God’s glory. In Paul’s words to the Corinthians, whether he eats or drinks or whatever he does, he does it all for the glory of God.

Jerry Bridges, The Practice of Godliness (Colorado Springs, CO: Navpress, 1983), 14–15.

The application is obvious: Am I doing this to the glory of God? There are two difficulties in this application. First, is the training of oneself to constantly ask this question of oneself. The second trouble: How do I do this mundane task to the glory of God? What does that even mean? John Piper applies this to one of the most simple tasks, drinking orange juice:

Orange juice was “created to be received with thanksgiving by those who believe the truth.” Therefore, unbelievers cannot use orange juice for the purpose God intended—namely, as an occasion for heartfelt gratitude to God from a truth heart of faith.

But believers can, and this is how they glorify God. Their drinking orange juice is “sanctified by means of the word of God and prayer.” The word of Godteaches us that the juice, and even our strength to drink it, is a free gift of God (1 Corinthians 4:7; 1 Peter 4:11). The prayer is our humble response of thanks from the heart. Believing this truth in the word, and offering thanks in prayer is one way we drink orange juice to the glory of God.

The other way is to drink lovingly. For example, don’t insist on the biggest helping. This is taught in the context of 1 Corinthians 10:33, “I try to please all men in everything I do, not seeking my own advantage, but that of many, that they may be saved” (RSV). “Be imitators of me, just as I also am of Christ” (1 Corinthians 11:1). Everything we do—even drinking orange juice—can be done with the intention and hope that it will be to the advantage of many that they may be saved.

The blessing of a godly life

09 Saturday Apr 2016

Posted by in Biblical Counseling, Paul Bayne, Paul Baynes, Uncategorized

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A godly habit of life is even the same, that is, an endeavoring to live after the word of God, which teaches us to believe that God will enable us thereto, and bless us therein.

So also living by faith is no other but relying upon the word of God, with full purpose to be guided by it, either by reflecting upon his promises or obeying his commandments: which life of faith is the most glorious and rich prerogative.

For by this we are confident and rest quiet about our salvation from time to time:
by this we walk in newness of life and all the parts of it;
by it we are assured in our prayers to be preserved;
to have the rage of our strong lusts weakened:
by this we are delivered from many sharp and bitter afflictions,
and have grace to bear the rest with great meekness and patience;
by it we go through our callings more easily.

And finally, we attain to that quiet estate and sweet peace,
which the carnal wisdom of man shall never find or enjoy:
without this, any life is most miserable.

Paul Baynes, Brief Directions Unto a Godly Life

1637.

Paul Baynes, Brief Directions Unto a Godly Life, Chapter Twenty-Seven

28 Friday Nov 2014

Posted by in Biblical Counseling, Paul Baynes, Sanctification

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CHAPTER TWENTY-SEVEN: A LIFE OF GODLINESS

Against the former directions many things may be objected by both carnal cavillers and so by weak Christians.

Response to Those Who Cavil

Of the first sort is that there needs be no other directions to be prescribed besides God’s Word. To which there needs no other answer but that by this same reasoning all preaching is needless – which if it [the preaching] be as it should is out of Scripture.

The Aid of Christians

But there is great need of such directions as this to be penned, by reason of the great weakness which are in Christians, some being slow of capacity, others short of memory, others very soon unsettled for want of a good direction, [some] are ashamed or willing to open their griefs [to others], or else have no fit man to show them onto: so that besides other great harm which follows the want of direction, they are deprived of much communion with the Lord, and the comfort that arises from it.

Is This Too Much to Ask?

It is further objected, that no such direction can be observed daily.

But if it were impossible, why does the prophet call them blessed that follow such a course (Psalm 1:2) and affirms so much of himself (Psalm 119:97).

Many such examples also we have among us, even in this age, who do not make themselves strangers onto God, to hear from him, or to send on to him now and then; but to walk within daily as all are commanded to do. Nay, many there are who of experience have found this way not only possible, but easy to them and full of comfort — who should indeed be patterns for other (for the best professors are the best teachers): Neither can any idle professor look for such ease and comfort is the painful Christian [the Christian who uses great effort] that has been taught by long experience.

The Godly Life Does not Destroy Pleasure

It will be said that howsoever it be possible, yet it is very toilsome and inconvenient, depriving men of pleasure and hindering labor.

But the truth is there is no pleasure our comfort in the world like onto it: that is the sentence of the Holy Ghost. Psalm 119:99-100; Proverbs 8:11. Neither is this meant of serving God at [only limited] times, but continually, even all the day long. Psalm 119:10, 23, 97.

And whosoever has any knowledge and experience by practice, what reward there is in serving God, does justify this to be true: For why also should so many Christians part with all sinful pleasures which they might enjoy with others, and spend so much time and pain in God’s service, if it were so irksome?

It is not indeed a pleasure to all; but [only] to the upright in heart; it is the only delight, Though in this life there be some resistance; nay, it [godliness] seasons and sweetens all earthly liberties, also making them truly pleasant to the godly (which two others are mixed either with burdensome tediousness for hidden poison).

Godliness Does not Hinder Work

Neither would this hinder his labor and thrift; for all good thrift, Christian gaining and lawful prospering in this world, you arise from hence. Even when a man goes to the work of his calling [his labor or profession] he’s calling with a mind at peace with God, commending his affairs to God’s providence, aims at his [God’s] glory, looks at his [God’s] promise, and so waits for a blessing: And for lack of this, many in great toil and pain find no success nor blessing of God. And others that seem to prosper have their wealth but is Judas had his sop, and the Israelites their quails, to become their bane and poison.

  • Godliness Does not Hinder Society
  • As causeless also is there fear who say that the following of this direction would break off all society and friendship among men. For [a life of godliness] would break off none but evil fellowship –such as it were to be wished were abandoned [by] all society of Christians, which if it seems strange, it will be only to such as the apostle Peter speaks of his first epistle, 4:4 (the “Gentiles” who think it strange that Christians no longer participate in public wicked actions).
  • Encouragement to Weak Christians
  • But it is fit to satisfy the doubts which weak Christians are likely to propound.
  • First, how they may attain and keep this course? For the answer whereas, thus much:
  1. There must be an earnest desire wrought by the consideration of the necessity of it.
  2. There must be a strife against untowardness and sloth.
  3. All earthly affections must be moderated and not clog us.
  4. There must in faith be expectation of fruit far above the labor.
  5. It will be good that the first the doubts which arise be imparted to others of experience; and that the preceding be marked [carefully considered] that those things which are lacking may be supplied, and good things continued. This if we do, the matter will not seem so difficult and tedious on to us. Neither our lawful callings any hindrances onto this Christian course.For holy exercises and lawful business, a heavenly mind and earthly dealing may very well stand together.
  • Some are also troubled with the crosses that they shall meet withal in the world.
  • But they need not be troubled so is to go back, but rather to set forward thereby.
  • Conclusion
  • The end of all this is that such as received the gospel and that have not been careful thus daily and perpetually to walk with God:
  • If it was of ignorance, they must not be discouraged, but only show that ignorance was the case, by amending now upon knowledge.
  • If it was of evil conscience against their knowledge, their sin is the greater, especially if they have fallen from the first live. Therefore time it is that they should return and seek peace with God, maintaining the same by carefully watching over themselves throughout the day, that the offend in nothing.

Finis.

Paul Baynes, Brief Directions Unto a Godly Life, Chapter 25

27 Thursday Nov 2014

Posted by in Biblical Counseling, Paul Baynes, Sanctifictation

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CHAPTER TWENTY-FIVE: HOW THE LORD SUSTAINS US IN VARIOUS STATES OF LIFE

  • Another great privilege is but the Lord teaches his how to carry themselves and keep their integrity in all estates of life.
  • Perseverance in Prosperity:
  • As first, in peace and prosperity, when a man has riches, honor, health, friends, delights, and pleasures. This is a slippery estate in which no man of himself can stand, and therefore is an occasion of falling to most men. But God teaches his to stand in this slippery place.
  • First, when he causes the doctrine of contentment, sobriety, and the contempt of this world to be taught, then he draws their are hearts inwardly to attend onto it, believe it, love and practice. Besides this, God causes them oft to set before their eyes the daily changes of all things under the Sun. And by the oft and deep consideration of these things as they observe them, their lusts are appalled, and pride of life is greatly abated. Psalm 102:22.
  • So that by these means, the Lord so frames his, that they desire no more, no longer than their heavenly father sees expedient: to use these outward things, as if they use them not; and yet so to use them as that they may be helps to themselves and others in the way of godliness.
  • All which is not so to be understood as if every believer had this grace, but that God has bequeathed, and does offer this to all, though only they have it, which do esteem it and seek for it, and faith at God’s hands.
  • Perseverance in Afflictions
  • So likewise in regard of afflictions, the prerogative of God’s children is great. First, he holds many tribulations from them, which otherwise by their sins they do pluck upon themselves. Psalm 32:10-11. This must needs be so, because afflictions spring from sin, and therefore where sin is greater or lesser, the afflictions will be proportional.
  • The truth of it — that they may be free from many troubles — is plain, because so many do fill themselves with inward troubles of mind and conscience, by giving place to their unbridled affections, which breed many perturbations, and by taking license to themselves in things which are not seemly. They bring also many outward troubles upon themselves by their sins, as shame, poverty, diseases, evil children, etc. All which may often be avoided by the grace of God, if sin were taken heed of and resisted, and if by labor in watchfulness the unruly heart were subdued.
  • Whereby the way, we may observe how unwise they do, who shun the sincere practice of religion, that they may be freed from troubles, when religion does free a man from so many.
  • God Delivers His From Many Troubles
  • As the faithful are freed wholly from troubles, so when they are [troubles], God delivers them out of many, when as the wicked remain in theirs. Proverbs 11:8. Examples both of the Church in general and of the faithful in particular are sufficiently known to all that know anything in the Scripture. All which are recorded, not to show only that the faithful have been delivered out of trouble (for that were no singular thing, but common for the wicked) but that they are delivered in the fatherly love of God: as appears by the means which they used, as prayer, fasting, etc. This the wicked have never, but always the godly.
  • Objection: The Fathers had particular promises to them for their deliverance, but so have not we.
  • Answer: In the main and chiefest things, God has spoken is plainly and fully to us as to them. We may always assure ourselves that God has a most tender and fatherly care over us, and that he will show the same in the time of our need, either by delivering us if he sees it good and expedient, or else by giving us that grace which shall be sufficient for us. The not teaching or not believing of this doctrine causes much uncheerfulness and discontentment in our troubles, as grudging against God, unlawful shifting, carnal fears, etc. Whereas, if it were otherwise, much heavenly comfort might be reaped in our lives, which now is wanting.
  • When it pleases the Lord to lay any afflictions upon his, they may assure themselves it is for their good. Which persuasion if it be settled, and the contrary power of carnal reason checked and suppressed, we have wisdom to look for afflictions daily, and be ready to receive from God thankfully meekly — this wisdom must be sought for from God. James 1:5-6.

 To Receive Comfort in Afflictions

Now, if we would take by afflictions, we must first receive that word with full assent, which is found in Romans 8:28, all things work for the best to those who love God. And then consider seriously how great reason there is, that we should yield up ourselves, our wills, and that we have unto God’s will, and think that good for us which God thinks good. For God’s sends afflictions to his children

  • First, that they may have experience of his love in delivering them.
  • Second, that they may have proof of their faith and patience.
  • Third, that they may not be condemned with the world.
  • Fourth, that they may be purged from their sinful dross.
  • Fifth, to wean them from this world. If these things be known and believed by us, we shall find to our exceeding comfort. And though sometimes in trial we may seem to be neglected or forgotten, yet we shall see at length that it is nothing so.
  • Objection: If afflictions shall turn to our good, then we need to take no further thought about them.
  • Answer: The promise does not warrant us to be careless. For we behave ourselves willfully, blockishly, or foolishly in afflictions, they will turn to our great heard vexation. But if we mingle that Scripture with faith, it will cause us to receive all crosses from God as sent in love; not murmuring, but thankfully patiently but also with examination of ourselves, if so be that any sin is brought evil upon us, and then we shall have proof of God’s grace in us, experience of his favor towards us, preservation from many sins, increase of humiliation thankfulness, preparation for the bearing of greater, with some comfort at least in the end, and hope in the midst, which shall not make us ashamed. When we find not this doctrine savory and sweet to us, nor the use of it in our afflictions, let us not charge or challenge the Lord, but consider what we have lost by unbelief.

Paul Baynes, Brief Directions Unto a Godly Life; Chapter 23

18 Tuesday Nov 2014

Posted by in Assurance, Paul Baynes

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  • CHAPTER TWENTY-THREE: THE PRIVILEGES OF THE GODLY: TO KNOW ONESELF LOVED OF GOD
  • Now therefore because there being so many difficulties in the ways of godliness–and those so hard to pass–and difficult enterprises are always commended by the good that follows them; it is necessary that the great privileges which belong to the godly should be explained.
  • The privileges must be show so that the godly may know their own happiness and strive to enjoy it; the wicked may see what great good things they deprive themselves of; and that all men may see the Christian life may be in better valued, which now of all sorts is too much underprized and so neglected and by some contemned and scorned.
  • I will omit all those benefits which are common to the godly and the wicked (although these are far more sweet and savory to the godly than to others); or, those which are proper to some of the faithful in respect of their callings[1]. I will consider only those which the wicked have no part or portion, and yet all the faithful may possess, one as well (though not so much) as another.
  • These are either such as given us in this life to be enjoyed for our encouragement, or else those which God has in store for us in the life to come.
  • We May Know Ourselves to be Beloved of God
  • The first and chief of them which are given us in this life is that all true Christians may know themselves to be beloved of God, and that they shall be saved. 1 John 3:1, 1 John 5:13. This may be known by better evidence than any man can have of the things he holds in this life. This is not so well know at the first, but after experience has been gathered of the unchangeable love of God toward us, our confidence is increased; yea, the longer we enjoy this privilege, the better we know it; neither can it be so lost wholly or finally.
  • Objection: Some of God’s children after they have been thus persuaded have fallen to doubting again.
  • Answer: True Christians are renewed in part, and therefore some are by subtlety and cunning of Satan brought to the neglect or are careless of using the means whereby faith is confirmed, and so to doubting. And there are other who do too easily give place to distrust, thereby depriving themselves of this great privilege.
  • This privilege is the greater because of the unspeakable glory and everlasting joy which it brings with it, whereas other delights are but fleeting and momentary. Which greatness will easily appear if we well consider the unspeakable woe and horror of such desperate persons as feel the lack of this happiness either here, or in hell.
  • The Special Blessings of Being Known by God
  • After God has vouchsafed the faithful this honor, that they may know the selves to be beloved of him, and that they shall be saved hereafter; he does not them, but is always with them, and has a special care of them above others, nay, when he is angry with others. Romans 5:5; Psalm 30:6-7; Luke 13:34; Deuteronomy 32:10; 1 Timothy 4:10; Matthew 10:30; Psalm 1:3; Psalm 23;1 Samuel 2:3.
  • He esteems them not only as his household servants, but as his friends, John 15:15; his sons and heirs, Romans 8:17; his precious treasure, Exodus 19:5; yes, honors them so far as he calls them and makes them kings, Exodus 19:5. All which is both certain and constant onto the faithful, but it is not so with the wicked. So that by this it appears, that the estate poor child of God, is far better the best of the ugodly; yes, better than themselves sometimes would have asked or thought of.
  • Those who are thus cared for of God, receive grace from him to live according to his will, that at death they may enter into his glory. For he teaches them to be fruitful in good life, but also to avoid foul offenses.
  • As for the first, that is, a holy life whereunto God enables him by his own power, it is a great prerogative in that they need not account Christian life cumbersome, unsavory, heavy, tedious, as many do, but an easy yoke, a light burden, a pleasant race. This is in the Scripture called blessedness. Psalm 1, 84:2; Luke 111:4.
  • Many indeed are, even good people, who in great part go without this privilege; but the cause is that they draw not by faith daily strength from Jesus Christ to subdue their lusts, but trust either to their own strength or and other means, until being frustrated of their desire, they either fallen to great vexation, or else plain security and looseness.
  • For the remedy whereof, they must labor to be steadfast in faith, not yielding onto distrust, to learn to know that God who has taken care of his, will not leave them in their infirmities, but according to his all sufficient power, will succor and deliver them. Which if they once believe (as God requires we should) then shall they see themselves mightily stayed at upheld unto they be set at great liberty, and that it was the devil before held them in fear and bondage.
  • Objection: we dare not believe that God will give us such grace, except first we first overcome our special corruptions.
  • Answer: We have no strength of any such work, but we must obtain it by faith which is also commanded us. John 3:23. And until we do so, we shall be kept from our right by the craft of Satan.

[1] Privileges which are unique to particular stations of life or particular occupations.

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/06/11/paul-baynes-brief-directions-unto-a-godly-life-chapter-23/

“Train Yourself for Godliness”

16 Thursday Oct 2014

Posted by in 1 Timothy

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Comment on 1 Timothy 4:7

In contrast to following the vapid vagaries of the false teachers, Timothy was to seek after God. Paul borrowed a metaphor from the sphere of athletics to describe the pursuit of godliness (cf. 1 Cor 9:24–27). Paul urged Timothy to concentrate his energy on vigorous training for genuine godliness. For Paul genuine godliness involved both right belief and obedient action. Godly habits would not appear without determined human purpose and effort. Timothy was to persist in that Christian discipline which would prepare him for God’s highest purposes

Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 134.

Paul Baynes, Brief Directions Unto a Godly Life, Chapter Twenty

22 Thursday May 2014

Posted by in Biblical Counseling, Discipleship, Paul Baynes

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/05/21/paul-baynes-brief-directions-unto-a-godly-life-chapter-nineteen/

 

CHAPTER TWENTY: HOW THE DEVIL HINDERS GODLINESS

The rules formally described, if they will be followed, to bring a Christian (though not to perfection in this life) yet to such an estate as he shall find rest for his soul daily, which others shall want.[1] Yet because many dangers will be in the way that may hinder the weak, therefore it will be profitable to know the lets and hindrances which may hold us back from peace with God.  By knowing such things, we may learn how to prevent  them before they come and hurt us; or else how to rise from [from] them when we are fallen; or how to turn into the way when by occasion we are gone out of it.

Now the main and chief hindrance is the Devil, with all his force, subtlety, and malice, which combines with our evil hearts — so far if they are unreformed.  And by means of both, all things in the world, though not in their own nature, but by them made occasions for our falling and offending God.

Continue reading →

1 Clement 11, Translation and Commentary

29 Wednesday May 2013

Posted by in 1 Clement, Faith, Genesis, Greek, Hospitality, James

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Because he showed hospitality and was godly, Lot was saved when Sodom and all the surrounding country was destroyed by fire and sulphur. The Master has made clear already that he does not forsake those who trust him; but those of a contrary bent, he appoints to pain and punishment.  For even Lot’s wife, though she went out with him did not have the same mind; and she was appointed as a sign for everyone, a salt pillar which remains until today: those doubled-minded, those who doubt the power of God will find themselves also tokens of God’s judgment for all generations.

 

XI. Διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδόμων, τῆς περιχώρου πάσης κριθείσης διὰ πυρὸς καὶ θείου· πρόδηλον ποιήσας ὁ δεσπότης, ὅτι τοὺς ἐλπίζοντας ἐπʼ αὐτὸν οὐκ ἐγκαταλείπει, τοὺς δὲ ἑτεροκλινεῖς ὑπάρχοντας εἰς κόλασιν καὶ αἰκισμὸν τίθησιν· 2 συνεξελθούσης γὰρ αὐτῷ τῆς γυναικός, ἑτερογνώμονος ὑπαρχούσης καὶ οὐκ ἐν ὁμονοίᾳ, εἰς τοῦτο σημεῖον ἐτέθη ὥστε γενέσθαι αὐτὴν στήλην ἁλὸς ἕως τῆς ἡμέρας ταύτης, εἰς τὸ γνωστὸν εἶναι πᾶσιν ὅτι οἱ δίψυχοι καὶ οἱ διστάζοντες περὶ τῆς τοῦ Θεοῦ δυνάμεως εἰς κρίμα καὶ εἰς σημείωσιν πάσαις ταῖς γενεαῖς γίνονται.

Comment:

Clement continues to press his point to the rebellious Corinthians. Here he notes that God rescues those who trust God (as shown by Lot’s hospitality and godliness). Yet those who doubt God’s power will find themselves (like Lot’s wife) the subject of God’s judgment.

Translation:

 

 

 

Διὰ φιλοξενίαν καὶ εὐσέβειαν

Because of/due to hospitality and godliness

Dia + the accusative means “owing to, thank to, on account of, in consequence of” …dia tous qeous eswxomhn I was saved thanks to the gods” …Smyth, 1685.2.d, p. 375. By throwing this clause prior to the main action of the sentence (the salvation of Lot), Clement forces attention on the cause of the salvation.

            In referencing “hospitality”, Clement apparently refers to the hospitality granted to the angels (that Lot would have been hospitable at other times may not be doubted, but it is likely not in view):

19 The two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them and bowed himself with his face to the earth 2 and said, “My lords, please turn aside to your servant’s house and spend the night and wash your feet. Then you may rise up early and go on your way.” They said, “No; we will spend the night in the town square.” 3 But he pressed them strongly; so they turned aside to him and entered his house. And he made them a feast and baked unleavened bread, and they ate. Genesis 19:1–3 (ESV)

As for godliness, while the LXX does not use the word “godliness” to describe those saved (it uses the word “righteous”);  the negative – ungodly (asebhs) is used to describe those who will be destroyed (Gen. 18:24, LXX).

Λὼτ ἐσώθη ἐκ Σοδόμων

Lot was saved from Sodom

Saved is a “divine passive”. The preposition “ek” shows that Lot was taken out from the middle of, as opposed to the side of, Sodom.

τῆς περιχώρου πάσης κριθείσης

of the surrounding country, all of it, was judged

At the time when all the area was judged.

The article probably is used to refer to the monadic (Wallace, 223) judgment – the only one of its kind.  This is an example of the first attributive position, article, adjective (here an adjectival phrase), substantive.

The genitive here refers to the time during which the judgment took place: Lot was saved at the time of judgment (Wallace, 122).  For thorough examination of the theme of rescue from judgment, see God’s Glory in Salvation Through Judgment, James M. Hamilton, Jr.

διὰ πυρὸς καὶ θείου

by means of fire and sulphur

Symth  notes that dia plus genitive can reference the “means” of an action and gives the example, dia toutou grammata pemyas sending a letter by this man. Smyth, 1685.1.d, 374.

πρόδηλον ποιήσας ὁ δεσπότης

before plainly he did the master: the Master made clear [to Lot] beforehand

“Made/did” is an aorist participle, subordinated to the main verb forsake in the next clause. This is a temporal participle, it tells us when the Master acted: First, the participle is aorist (which tends to indicate an time prior to a principle, present, active verb; Wallace, 624). Second, the adverb, before-clear/plain (beforehand is the closest English) requires a temporal reference.

ὅτι τοὺς ἐλπίζοντας ἐπʼ αὐτὸν οὐκ ἐγκαταλείπει

that those who hope (those hoping) upon him he would not leave behind

Here hoti functions as a content conjunction (that), “This use involves a conjunction that introduces a subject ….” Wallace, 678.

The verb is singular, because the subject is the Master: the Master does not leave

Symth notes that epi + the accusative can mean “reference”. Symth also has a note that epi + accusative can be used to bring out “hostility” towards; hence, it could also bring a positive intense relationship.  Here is an interesting note, “To express purpose epi with accusative is generally used when the purpose involves actual or implied motion toward an object; epi with dative is used when the purpose may be attained by mental activity” (Smyth, 1689.3.d, note; 379).

τοὺς δὲ ἑτεροκλινεῖς ὑπάρχοντας

but those inclined to

The de sets up a contrast with those saved.

The substantive is a present, active accusative participle those existing.

The adjective (heteroklineis) means, inclined to, having a propensity for (a metaphorical use derived from leaning) – here there is a contrast with those who hope. Thus, the hetero-leaning is leaning away from trust in God.

Εἰς κόλασιν καὶ αἰκισμὸν τίθησιν

to punishment and mistreatment he [God] appoints

συνεξελθούσης γὰρ αὐτῷ τῆς γυναικός

For [when] she had gone out with him, the wife

She had gone out: an adverbial, temporal participle.

ἑτερογνώμονος ὑπαρχούσης καὶ οὐκ ἐν ὁμονοίᾳ,

being otherwise opinioned and not in one mind (not having the same mind, as Lot)

εἰς τοῦτο σημεῖον ἐτέθη

            to this sign she was appointed

The verb tiqhmi is repeated here from the preceding sentence: God has appointed to punishment those who will not hope on him. Lot’s wife was appointed to be a “sign”.

 ὥστε γενέσθαι αὐτὴν στήλην ἁλὸς

so that she became a salt pillar

hoste with the anarthrous infinitive expresses result: With the result that she became (Wallace, 610)

ἕως τῆς ἡμέρας ταύτης

until this day

εἰς τὸ γνωστὸν εἶναι πᾶσιν

to be known by all

Eis is here used to express the goal, purpose, intention of God’s action. Smyth, 686.d, 376.

ὅτι οἱ δίψυχοι καὶ οἱ διστάζοντες

that the double-minded and the doubting

The language here very much echoes James 1:5-8:

5 If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. 6 But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. 7 For that person must not suppose that he will receive anything from the Lord; 8 he is a double-minded man, unstable in all his ways. James 1:5–8 (ESV)

While the world “doubled-minded” is the same in Clement and James, the word for “doubt” is different. Neither Holmes nor Grant note this as an allusion to James. Grant writes, “It is obviously a concept characteristic of Jewish Christianity” (Grant, Apostolic Fathers vol. 1, p. 33).

περὶ τῆς τοῦ Θεοῦ δυνάμεως

concerning the power of God

Peri + genitive, concerning, Smyth, 1393.b, 383.

Lot’s wife (and those like her) doubt the power of God.

εἰς κρίμα καὶ εἰς σημείωσιν

for judgment and for a sign

πάσαις ταῖς γενεαῖς γίνονται

for/thoughout all generations they are

Those like Lot’s wife are a made to be a sign of those who doubt.

The dative emphasizes the point in time – here defined as “all generations”.

Brief Directions Unto a Godly Life (Paul Baynes)

18 Monday Feb 2013

Posted by in Biblical Counseling, Discipleship, Genesis, Mortification, Paul Baynes, Puritan

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(To the best of my knowledge, this book by Puritan Paul Baynes has remained unpublished since the 17th century. Here is the first bit of the book. I have modernized the spelling and some punctuation.)

Brief Directions Onto a Godly Life:

Wherein every Christian is furnished with most necessary helps for the furthering of him in a godly course here upon earth, that he so may attain eternal happiness.

Written by Mr. Paul Bayne, minister of God’s Word, to Mr. Nicholas Jordane, his brother.
London
Printed by A.G. for I.N. and are to be sold by Samuel Enderby at the Starre in Pope’s Head Alley, 1637

The Epistle Dedicatory

To the right worshipful, Mr. Nicholas Jordane, Esquire, and one of his Majesty’s Justices of the Peace and Quorum, in the County of Suffolk’s,

Sir,
It has been an ancient custom to reserve some lively representation of worthy friends deceased, to thereby continue the remembrance of their virtues, persons, and love. This holy treatise ensuing has served you to that purpose, and that very fitly; for herein you have a true representation and remembrance of your most worthy and loving brother, especially of the most noble and worthy part of it, I mean of his excellent understanding of the mystery of godliness, his most zealous and earnest will and desire of all men’s practice of godliness; and a sincere love unto you in particular, unto whom he primarily directed these directions onto a godly life; which as they do lively express that he had put on the new man, created and renewed in knowledge, righteousness and true holiness. So it is most worthy of our reservation, both in the remembrance in imitation of him. Yea, I confidently affirm, that this faithful remembrance is most worthy and fit always to be carried about us, and daily to be looked upon by us: for it will help us well to put on that new man, and to be conformable to our head Jesus Christ, and to walk before the Lord in holiness and righteousness all the days of our life. For there is this difference between those former corporeal images of earthly bodies and this that men with too much love and use of them, easily fell into superstitious wickedness; but this the more it is loved and used of man, the more will all wickedness be rooted out of their hearts, and the more will they glorify God by a holy life and conversation [conversation means the sum total of on’s conduct] having received this holy treatise at your worship’s hands to publish unto to the world, I am bold to return it unto you for safeguard, both that the world may know unto whom it is obliged for so excellent a monument, as also for the great benefit that shall be reaped thereby. So, Sir, accounting it a wise part in him that cannot speak well, to say but little; I commend you and this treatise to God’s grace which is able to build us up further, even to do wondrously above all that we can ask or think.
Your Worship’s humbly at command,
N.N. (N.N. means anonymous — it would something like “so-and-so”).

Sure it is, that it was not thus with mankind in the beginning as now it is.

God created man happy, ye mutable [subject to change, able to change]; but Satan by deceit did cast him from that happy condition; whereby besides the loss of that felicity, he was plunged into extreme misery, which consists in two things.

First, in sin.

Second, the curse following upon it.

First, sin is not only that first transgression of Adam whereby we are all guilty, but also that infection of soul and body arising from the former. Hence it is that the understanding is filled with blindness; the conscience wounded, seared and defiled; the memory forgetting good things, or not remembering anything right.

The will captive, of no strength to good but only to evil; the affections altogether disordered. The cogitations about heavenly matters are error, falsehood, and lies. The wishes and desires of the heart are earthly and fleshly. The outward behavior is nothing else but a giving up of the members of the body as instruments of sin.

The curse makes them subject in this life for his use of the creatures to dearths, famine, etc. For his body, to sickness and other pains.

In his sense for his friends to like calamities; in his soul to vile affections, to blindness, hardness of heart, desperation, madness, etc. And both body and soul to endless and easeless torture in the world to come.

Objection: all are not in this case or estate.
Answer: all are subject by nature to the same wrath of God; they which feel it not, that case is no better, but rather worse than the other.