QC and SG accountability (10/3/17)
We started by talking about the use of the phrase 'rhema word'. I noted that this is often used in more charismatic circles as something distinct from the 'logos word' in a way analogous to 'kairos' and chronos'. 'Rhema' and 'kairos' emphasize the immediacy of God's communication and direction in our lives, as opposed to a more constant, general revelation of His Word and will.'Rhema' therefore refers to a particular revelation of the Spirit through teaching or Scripture to us. It is the word of God made 'living and active' (Heb 4:12) for our time of need. So Josh shared also how the Lord used familiar passages (Mt 11:28, Is 40:31) to speak to him in fresh, powerful ways. Whatever we call it, we all need to have God speak to us in special ways.
We then asked what it means to say "Judge not, that you not be judged" (Mt 7:1). The context of the verse makes it clear that Jesus is not prohibiting all judgement, for later (v.6) He tells us to identify 'dogs' and 'pigs'. However, our judgement of others must be 1) not reflective of double standards (judging others more harshly than we find ourselves, v.3-4) 2) after we have examined ourselves for our own weaknesses (v.5). In other words, we are not to make value judgements on others from an attitude of superiority.
Scripture does give examples when it is right to rightly discern the true character of people, and not to indefinitely extend the gospel, or indeed, anything of spiritual value to them when they adamantly reject it (v. 6, cf. Mt 10:14, Act 13:46, Ac 18:6, Tit 3:10-11). Yet, this final judgement must be accompanied by mourning, rather that glee.
This brought us naturally then to our prepared discussion on blasphemy against the Holy Spirit (Mt 12:31, Mk 3: 28-30. Lk 12:10). In the context of the passages, Jesus is identifying this as the rejection of the Pharisees in unreasonably (v.25-29) rejecting His work attested to by the power of the Spirit, and instead attributing it to that power of Satan. So because the Spirit testifies to the truth of Christ, blasphemy against the Spirit can be defined as a rejection of the truth revealed by the Spirit although this is seen and known as the truth. Although some are lost through unbelief, blasphemy against the Spirit is a sin of commission, not of omission, an act of sacrilegious, wilful turning away from what one knows is true. Hebrews 6:4-6 is a counterpart that throws light on this unforgivable sin. There are those who have received revelation of truth, felt the presence of the Spirit, tasted the goodness of the Word of God and experienced God's power, and yet have turned away from all this. These individuals are lost, and show themselves never to have been saved (Heb 3:14).
We closed our discussion with the Calvinist concept of 'irresistible grace'. This does not mean that the grace of God cannot be resisted. In fact, passages such as Acts 7, especially v.51, make it clear that all unbelievers (and believers also, in different ways) resist God's grace. The term carries the precise meaning that when God graciously chooses us from the foundation of the world (Eph 1:4 ff), His choice of us cannot be rejected, but that His chosen ones will infallibly be saved unto glory. Thus, "those God foreknew he also predestined ..and those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.(Ro 8:29-30).
We then asked what it means to say "Judge not, that you not be judged" (Mt 7:1). The context of the verse makes it clear that Jesus is not prohibiting all judgement, for later (v.6) He tells us to identify 'dogs' and 'pigs'. However, our judgement of others must be 1) not reflective of double standards (judging others more harshly than we find ourselves, v.3-4) 2) after we have examined ourselves for our own weaknesses (v.5). In other words, we are not to make value judgements on others from an attitude of superiority.
Scripture does give examples when it is right to rightly discern the true character of people, and not to indefinitely extend the gospel, or indeed, anything of spiritual value to them when they adamantly reject it (v. 6, cf. Mt 10:14, Act 13:46, Ac 18:6, Tit 3:10-11). Yet, this final judgement must be accompanied by mourning, rather that glee.
This brought us naturally then to our prepared discussion on blasphemy against the Holy Spirit (Mt 12:31, Mk 3: 28-30. Lk 12:10). In the context of the passages, Jesus is identifying this as the rejection of the Pharisees in unreasonably (v.25-29) rejecting His work attested to by the power of the Spirit, and instead attributing it to that power of Satan. So because the Spirit testifies to the truth of Christ, blasphemy against the Spirit can be defined as a rejection of the truth revealed by the Spirit although this is seen and known as the truth. Although some are lost through unbelief, blasphemy against the Spirit is a sin of commission, not of omission, an act of sacrilegious, wilful turning away from what one knows is true. Hebrews 6:4-6 is a counterpart that throws light on this unforgivable sin. There are those who have received revelation of truth, felt the presence of the Spirit, tasted the goodness of the Word of God and experienced God's power, and yet have turned away from all this. These individuals are lost, and show themselves never to have been saved (Heb 3:14).
We closed our discussion with the Calvinist concept of 'irresistible grace'. This does not mean that the grace of God cannot be resisted. In fact, passages such as Acts 7, especially v.51, make it clear that all unbelievers (and believers also, in different ways) resist God's grace. The term carries the precise meaning that when God graciously chooses us from the foundation of the world (Eph 1:4 ff), His choice of us cannot be rejected, but that His chosen ones will infallibly be saved unto glory. Thus, "those God foreknew he also predestined ..and those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.(Ro 8:29-30).
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