Love…When Basics Become Heresies

And it is my prayer that your love may abound more and more, with knowledge and all discernment. . . –Philippians 1

“Undiscerning love spawns and invites more heresy than any of us are ready to believe.”–Chuck Swindoll

In Testaments of Love, Leon Morris asks, “How do we
harmonize the assurance that ‘God is love’ with the assertion
that ‘our God is a consuming fire’? Most of us never
think about such problems, and in the end our idea of love is
indistinguishable from that of the world around us.”1Quoted in:

Love, Prayer, and Forgiveness: When Basics Become Heresies

LoveCover

“…an excellent piece…one that many Christians need to hear”–R.C. Sproul on the essay, “When Love Becomes Heresy.”

The book (is)…an astringent corrective of misinterpreted love.” – Vernon Grounds, late Chancellor, Denver Seminary

C o n t e n t s

Introduction ……………………………………………………………..11
Chapter One:
Love and Obedience ………………………………………….21
Chapter Two:
Prayer and Exhortation ………………………………………39
Chapter Three:
Forgiveness and Repentance……………………………….63
Chapter Four:
Sin and Silence …………………………………………………91
Chapter Five:
Revival and Holiness ……………………………………….115

[These posts  are excerpts from the book: Exhortaton…do right; Heart and Mind; The Love Chapter; Of Ponds and Pitfalls; Repentance and Forgiveness ]

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My people are destroyed for lack of knowledge . . .

End NOTES to the Book:

Notes to Text

Introduction

1. Chuck Colson, “Promises Without Principle,” Breakpoint, December 2000,

p.12. Available from Prison Fellowship Ministries, Breakpoint Magazine Services,

P.O. Box 1550, Merrifield, VA 22116, or http://www.breakpoint.org or Phone (800) 995-8777.

2. C. S. Lewis, The Screwtape Letters (New York: Macmillan, Paperbacks ed., 1961), pp. 115-16.

3. Barna Research Online, “The Year’s Most Intriguing Findings,” 17 December 2001.

4. Tim Weiner, “US is No. 1,” San Jose Mercury News, 13 March 1991.

5. Online see abortionfacts.com; barna.org, archives, “Church Attendance”; divorcemag.com; guttmacher.org, “Country Abortion Rates”; umich.edu, “1995-1997 World Values Survey.”

6. Pulpit Helps 27, no. 2 (February 2002):1.

7. Thomas Aquinas, Summa Theologica I, 1, 8. Quoted in Donald G. Bloesch, Essentials of Evangelical Theology, vol. 1, God, Authority, and Salvation (San Francisco: Harper & Row, 1978), p. 57.

8. Martin Luther, Martin Luther: Selections from His Writings, ed. John Dillenberger (Garden City, N. Y.: Doubleday, Anchor Books, 1961), p. xxii.

9. Ibid., p. xxiv.

10. Ibid., p. 343.

11. Ibid.

12. Bloesch, Essentials of Evangelical Theology, 1:59.

13. E. J. Carnell, The Case for Biblical Christianity, ed. Ronald H. Nash (Grand Rapids: Eerdmans, 1969), p. 33.

Chapter One

1. Leon Morris, Testaments of Love: A Study of Love in the Bible (Grand Rapids: Eerdmans, 1981), p. 2.

2. e.g. Erich Fromm, Carl Rogers. See Paul Brownback, The Danger of Self-Love, Chicago: Moody, 1982; Paul C. Vitz, Psychology as Religion: The Cult of Self-Worship, Grand Rapids: Eerdmans, 1994.

3. I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text (Grand Rapids: Eerdmans, 1978), p. 444.

4. Blaise Pascal, Pensees, no. 100.

5. W. F. Albright and C. S. Mann, Matthew (The Anchor Bible, Garden City, N. Y.:Doubleday, 1979), p. vi.

6. R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament, 2 vols. (Chicago:Moody, 1980), 1:466.

7. Colin Brown, ed., The New International Dictionary of New Testament Theology, 3 vols. (Grand Rapids: Zondervan, 1975-78), s.v. “heart.”

8. Charles C. Adams, The Specter of Individualism, “Plumbline” transcript (Sioux Center, Ia.:KDCR radio, 1 May 2000), p. 2.

9. Augustine, Confessions (trans. Pusey) 4. 1.

10. Pascal, Pensees, no. 81.

11. A. W. Tozer, The Root of the Righteous (Camp Hill, Pa.: Christian Publications, 1986), p. 8.

12. Marilyn Hickey, “Ask Marilyn,” Charisma, June 1984, p. 17.

13. Elisabeth Elliot, “Gateway to Joy,” air date 8 February 2001. (Good News Broadcasting Assn. Tapes may be ordered at (800) 759-4569.)

14. Augustine, City of God (trans. Dods) 14. 28.

15. Dietrich Bonhoeffer, Life Together, trans. John W. Doberstein (New York: Harper & Row, 1954), p. 34.

16. Ibid., p. 35.

17. Elton Trueblood, A Place to Stand (New York: Harper & Row, 1969), p. 56.

18. Morris, Testaments of Love, p. 273.

19. F. F. Bruce, The Epistles of John (Grand Rapids: Eerdmans, 1979), p. 53.

20. A. W. Tozer, The Pursuit of God (Harrisburg, Pa.: Christian Publications, 1948), p. 70.

Chapter Two

1. C. S. Lewis, The Screwtape Letters (New York: Macmillan, Paperbacks ed., 1961), p. 20.

2. “The Plan of Our Heavenly Father,” Study Guide 1 (Corp. of the Pres. of the Church of Jesus Christ of Latter-day Saints, 1986), p. 5.

3. History of the Church of Jesus Christ of Latter-day Saints, 8 vols. (Salt Lake City: Deseret Book Co., 1980), 6:305.

4. Deseret News, 14 November 1859.

5. History of the Church of Jesus Christ of Latter-day Saints, 6:306.

6. John Wesley, The Works of John Wesley, 3d ed., 14 vols. (Grand Rapids: Baker Book House, 1979), 1:397.

7. John N. Oswalt, The Book of Isaiah: Chapters 1-39 (NICOT, Grand Rapids: Eerdmans, 1986), pp. 97-98.

8. Chuck Colson, “Triumph of the Therapeutic,” Breakpoint, October 2000, p.17.

9. David F. Wells, Losing Our Virtue: Why the Church Must Recover Its Moral Vision (Grand Rapids and Cambridge: Eerdmans, 1998), p. 4.

10. H. G. Wood, Christianity and Civilization (New York: Macmillan, 1943) p. 61. Quoted in D. Elton Trueblood, Philosophy of Religion (Grand Rapids: Baker Book House, 1973), p. 171.

11. John MacArthur, “The Discipline of God’s Children,” tape GC 2331. Available from Word of Grace Tape Library, P. O. Box 4000, Panorama City, CA 91412.

12. Colin Brown, ed., The New International Dictionary of New Testament Theology, 3 vols. (Grand Rapids: Zondervan, 1975-78), s.v. “exhort.” Henceforth cited as NIDNTT.

13. Charlotte Holt Clinebell, Counseling for Liberation, ed. Howard J. Clinebell, Jr., Creative Pastoral Care and Counseling Series (Philadelphia: Fortress Press, 1976), p. 21.

14. Ibid., p. 31.

15. NIDNTT, s.v. “exhort.”

16. Ibid.

17. Clinton Morrison, An Analytical Concordance to the Revised Standard Version of the New Testament (Philadelphia: Westminster Press, 1979), see index.

18. F. F. Bruce, The Epistle to the Galatians: A Commentary on the Greek Text (Grand Rapids: Eerdmans, 1982), p. 260.

19. John Calvin, Golden Booklet of the Christian Life, trans. Henry J. Van Andel (Grand Rapids: Baker Book House, 1952), p. 11.

20. Ibid., pp. 18-19.

21. Daily Mail, 10 May 1999.

22. Ibid.

23. F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians (NICNT, Grand Rapids: Eerdmans, 1984), p. 345.

24. Ibid., p. 348.

25. Ibid.

26. John Woolman, The Journal and Major Essays of John Woolman, ed. Phillips P. Moulton (New York: Oxford University Press, 1971), p. 53.

27. Ibid., p. 95.

28. Ibid., p. 54.

29. Ibid., p. 35.

30. Ibid., p. 33.

31. Thomas A. Bailey, The American Pageant: A History of the Republic, 3d ed., 2 vols. (Boston: D. C. Heath and Co., 1966), 1:73.

32. Woolman, Journal, p. 52.

33. Charles Colson, Breakpoint Newsletter, n.d.

34. United Press International, 12 December 1995.

Chapter Three

1. Geoffrey W. Bromiley, gen. ed., The International Standard Bible Encyclopedia, 4 vols. (Grand Rapids: Eerdmans, 1979-88), s.v. “forgiveness.” Henceforth cited as ISBE.

2. F. F. Bruce, The Book of Acts, rev. ed. (NICNT, Grand Rapids: Eerdmans, 1988), p. 70.

Chapter Three (cont.)

3. J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs

(Wheaton: Tyndale House, 1993), p. 245.

4. On this verse, F. F. Bruce writes, “Table-fellowship included the Eucharist . . . but was by no means confined to it; it constituted one of the most solemn bonds of brotherhood. Within the Christian community an unwarranted breach of table-fellowship was almost tantamount to a denial of the gospel truth (Gal. 2.11ff.); where it was warranted . . . it was bound to be taken seriously and was calculated to be one of the surest ways of bringing a delinquent church member to acknowledge the error of his ways.” See 1 and 2 Corinthians, NCBC, Grand Rapids: Eerdmans; London: Marshall, Morgan, & Scott, 1980.

5. Frank E. Gaebelein, gen. ed., The Expositor’s Bible Commentary (Grand Rapids: Zondervan, 1981), 12:275.

6. Martin Luther, Martin Luther: Selections from His Writings, ed. John Dillenberger (Garden City, N. Y.: Doubleday, Anchor Books, 1961), p. 72.

7. R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament, 2 vols. (Chicago: Moody, 1980), 2:909.

8. Colin Brown, ed., The New International Dictionary of New Testament Theology, 3 vols. (Grand Rapids: Zondervan, 1975-78), s.v. “reconciliation.” Henceforth cited as NIDNTT.

9. ISBE, s.v. “repent.”

10. Leon Morris, The Gospel According to Matthew (Grand Rapids: Eerdmans, 1992), p. 149.

11. The Interlinear Greek-English New Testament, trans. Rev. Dr. Alfred

Chapter Three (cont.)

Marshall (Great Britain: Samuel Bagster & Sons, 1958), p. iii.

12. I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text (Grand Rapids: Eerdmans, 1978), p. 867.

13. Christianity Today 45, no.6 (23 April 2001): 28.

14. Victor Parachin, “Letting Go: Ten Guidelines to Help You Forgive,” Journey, March/April 2000, p. 7.

15. Ibid.

16. Becky Beane, “Forgiveness” tract, p. 14. Article originally published by Prison Fellowship Ministries in Jubilee, Spring 1998. Please Note: To be fair to the writer, she does say that “reconciliation . . . requires repentance.” She just does not see the biblical condition of repentance as preceding forgiveness. Like so many, she uses forgiveness more broadly than the Bible does, using it synonymously for fruits like love and mercy.

17. ISBE, s.v. “forgiveness.”

18. C. E. B. Cranfield, A Critical and Exegetical Commentary on The Epistle to the Romans, 2 vols. (ICC, Endinburgh: T. & T. Clark, 1975), 1:256-57.

19. Ibid., 1:267.

20. Ibid., 1:258.

21. Ibid.

22. NIDNTT, s.v. “conversion.”

23. Ibid., s.v. “forgiveness.”

24. Ibid., s.v. “reconciliation.”

25. ISBE, s.v. “reconcile.”

26. Morris, Matthew, p. 116.

27. A. Noordtzij, Leviticus, trans. Raymond Togtman (BSC, Grand Rapids: Zondervan, 1982), p. 199.

28. Marshall, Luke, p. 642.

29. Norval Geldenhuys, Commentary on the Gospel of Luke (NICNT, Grand Rapids: Eerdmans, 1993), p. 432.

30. NIDNTT, s.v. “conversion.”

31. John Wesley, The Works of John Wesley, 3d ed., 14 vols. (Grand Rapids: Baker Book House, 1979), 5:149.

32. Deitrich Bonhoeffer, The Cost of Discipleship, rev. and unabridged ed. (New York: Macmillan, Paperbacks ed., 1963), p. 47.

33. Marshall, Luke, p. 641.

34. Ibid., p. 642.

35. Ibid., p. 643.

36. C. S. Lewis, The Silver Chair (New York: Macmillan Co., 1953), pp. 142-43.

Chapter Four

1. Norval Geldenhuys, Commentary on the Gospel of Luke (NICNT, Grand Rapids: Eerdmans, 1993), p. 402.

2. Ibid., p. 403.

3. I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text (Grand Rapids: Eerdmans, 1978), p. 867.

4. John Wesley, The Works of John Wesley, 3d ed., 14 vols. (Grand Rapids: Baker Book House, 1979), 3:12.

5. Martin Luther, Martin Luther: Selections from His Writings, ed. John Dillenberger (Garden City: N. Y.: Doubleday, Anchor Books, 1961), p. 371.

6. Ibid., p. 293.

7. Ibid.

8. John Calvin, Golden Booklet of the Christian Life, trans. Henry J. Van Andel (Grand Rapids: Baker Book House, 1952), p. 11.

9. Ibid., pp. 16-17.

10. J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs

(Wheaton: Tyndale House, 1993), p. 180.

11. John Calvin, A Harmony of the Gospels: Matthew, Mark and Luke, trans. T. H. L. Parker, eds. Torrance & Torrance (Grand Rapids: Eerdmans, 1972) 2:71-72.

12. F. F. Bruce, The Epistles of John (Grand Rapids: Eerdmans, 1979), p. 69.

13. Packer, Concise Theology, pp. 242-43.

14. Ibid., p. 242.

15. Ibid., p. 163.

16. Deitrich Bonhoeffer, The Cost of Discipleship, rev. and unabridged ed. (New York: Macmillan, Paperbacks ed., 1963), p. 47.

17. Ibid., p. 55.

18. I. Howard Marshall, Kept by the Power of God (Minneapolis: Bethany House, 1969), pp. 212-13.

19. John Calvin, Institutes of the Christian Religion (trans. Beveridge) 3. 3. 1.

20. Anonymous, “Don’t Blame Divorce’s Victims,” Christianity Today

21. Tim Stafford, “The Church’s Walking Wounded, “ Christianity Today 47, no. 3 (March 2003): 68.

22. Editorial, “The Christian Divorce Culture,” Christianity Today 44, no. 10 (4 September 2000): 47.

23. Christianity Today

24. John Wesley, The Works of John Wesley, 3d ed., 14 vols. (Grand Rapids: Baker Book House, 1979), 6:303.

Chapter Five

1. John Wesley, The Works of John Wesley, 3d ed., 14 vols. (Grand Rapids: Baker Book House, 1979), 2:133.

2. F. F. Bruce, The Epistle to the Hebrews, rev. ed. (NICNT, Grand Rapids: Eerdmans, 1990), pp. 348-9.

3. Wesley, Works, 3:212-13.

4. John Calvin, The Epistle of Paul The Apostle to the Hebrews and The First and Second Epistles of ST Peter, trans. Wm. B. Johnston, eds. Torrance & Torrance (Grand Rapids: Eerdmans, 1989) 12:195.

5 John Piper, World 18, no. 48 (13 December 2003): 51.

6. Wesley, Works, 3:212.

7. Ibid., 3:144.

8. Ibid.

9. Ibid., p. 198.

10. Ibid., p. 205.

11. Ibid., p. 224.

12. Ibid., p. 206.

13. William Law, A Serious Call to a Devout and Holy Life, ed. and abr. John W. Meister, for. D. Elton Trueblood (Philadelphia: Westminster Press, 1955), p. 7.

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LoveCoverPrint Edition Cover

“Happiness is not to be found by dancing after any heathen god of love. Happiness is found by looking up to where a more terrible but a more tender God of love hangs, not on Olympus but on Calvary.”–G.K. Chesterton

I John 2: Teachers versus False Teaching

Ichthys

But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him. (2:27, NKJV)

 

This verse, taken out of context, has been foolishly used by some Christians to reject the need for teachers in the Church and even to promote false teaching. But as Ephesians 4 tells us, Christ “gave some to be…teachers, for the equipping of the saints…”

 

Continuing from the last post [Who are “They”?], we now have the primary context in mind, along with some sense of the spirit of those times. The immediate context of this verse (2:27) begins at verse 18:  “…many anti-Christs have come…” Among them are the “they” who “went out from us” (v. 19).

 

In contrast to these apostates (with their ‘new’ knowledge), “you have an anointing from the Holy One and you know all things” (v. 20).

 

In the Gospel of John (16:13), Jesus told his disciples that when “the Spirit of truth comes, He will guide you into all truth…”

 

In this epistle, John reminds his hearers that they already “know the truth” (2:21), and that they are to allow that truth to remain in them which they “have heard from the beginning” (v. 24; cf. 1:1,2).

 

Verse 26 tells us “these things I have written concerning those who try to deceive you”  [with new ‘knowledge’], which brings us, now, to our opening verse about needing no one to teach them (v. 27).

 

In contrast to these false teachers who present new teaching/knowledge which puts forth a lie about Christ, John’s fellow Christians “know” what “is true” from the “beginning.” They have “no need” for these new teachers.

 

In his Explanatory Notes, Wesley makes the vital point: “Ye need not that any should teach you, save as that anointing teacheth you – Which is always the same, always consistent with itself. But this does not exclude our need of being taught by them who partake of the same anointing.” [underline, mine]

 

And Calvin says, point blank: “Absurdly, then, do fanatical men lay hold on this passage, in order to exclude from the Church the use of the outward ministry.” [of teaching]

john-apostle

House of the LORD–Not Made with Hands

I was glad when they said to me, “Let us go into the house of the LORD.”–Psalm 122:1

 

The Dwelling Place of God

Naos (temple) was a word for a ‘dwelling’ that became ‘the dwelling place of a god’; a temple. For God’s chosen people, that dwelling place was the Holy of Holies in the Tabernacle and then, in the Temple.

Jesus showed his zeal for the Temple area, declaring, “Do not make my Father’s house a house of merchandise.” Yet, Jesus also told the Samaritan woman at the well that “the hour is coming when you will neither on this mountain nor in Jerusalem, worship the Father.” And he foretold the destruction of the Temple to his disciples (Mark 13:2).

In Acts, Stephen echoed words of Jesus, saying that “the Most High God does not dwell in temples made with hands” (7:48).  Paul, also, echoes those words, in Acts 17:24, before the citizens of Athens.

The wondrous development of the New Covenant is that, now, God’s people are God’s dwelling place.  As it is written, “Do you [ye, i.e. plural, the congregation of believers] not know that you [pl.] are the temple [naos] of God…? (1 Cor. 3:16).

“…you are God’s building” (1 Cor. 3:9).

“…you also, as living stones, are being built into a spiritual house” (1 Peter 2:5).

Thus, it makes us look backwards when we speak of going into the house of the LORD with reference to any building.  The Quakers understood this and refused to call their buildings ‘churches.’ They understood that a church was a gathering of believers, the congregation. So, they would call their building, where they worshiped, a “meeting house.” [And rather than “going to church” they spoke of going to “meeting.”]  Over the years, I have seen other churches with  signs like, “The church of _____meets here.”

Because of what Scripture teaches us, we are glad that we gather together as the house of the LORD.

‘The Love Chapter’

Sad to say, most Christians read a great passage like “The Love Chapter” as if it stands alone, oblivious to the fact that Paul wrote a letter not chapters. First Corinthians, like the rest of the New Testament, stood without chapter divisions for over a millennium….

 

To divorce the thirteenth chapter of First Corinthians from the rest of

the letter is to do violence to God’s word. This clouds our

understanding because it betrays the context. Regarding rules for

study, Haddon Robinson on Radio Bible Class is fond of quoting one of

his seminary colleagues: “Context is king.”

 

So, let us look at the context of love in First Corinthians.

Paul describes some of the qualities of love in verse four of

chapter thirteen: long-suffering, kind, absence of envy and

of parading itself, not puffed up. Being puffed up described

the Corinthians themselves (5:4). This attitude allowed them

to overlook sexual immorality in their midst. Paul tells them

that not only are they proud, but they have not “mourned”

(5:2) over this sin. And in chapter 8, he rebuked them:

“knowledge puffs up; but love edifies” (v. 1).

26

 

When we hear those ringing words, “love . . . does not

rejoice in iniquity, but rejoices in the truth (13:6, italics

added), we should recall the Corinthians’ sinful condition in

chapter 5—their disobedience, displayed by their toleration of

blatant sin in their fellowship. Here, Paul calls for stern measures

of Christian discipline so that they can celebrate Christ’s

sacrifice for sins “with the unleavened bread of sincerity and

truth” (5:8, italics added). The concern expressed in the first

citation (13:6), taken in the context of the letter, should draw

our minds back to the problem confronted in the second citation

(5:8). Note the concern for truth in both passages.

 

Today, it would be a safe assumption to say that the

majority of Christians, including leaders, turn this Scripture

on its head (instead of turning the world up side down—there

goes Murphy’s law again). Many Christians seize upon words

like “love is patient and kind “ and use them to undermine the

Scriptural commands regarding rebuke and discipline which

are to be implemented in the face of disobedience. Again, this

false premise results when we resist holding together those

things which the holy conjunction gives us, things like love

and obedience.

 

We forget that there is only one God who has given us

his word, which both declares “love is patient and kind” and

commands “remove the evil man from among you,” all in

the same letter. When Paul gave the Corinthians that command,

he was quoting Scripture itself (Deut. 17:7, LXX).

Such discipline served God’s gracious, loving purposes so

that “all the people shall hear and fear, and not act presumptuously

again” (Deut. 17:13, KJV). God does not desire “that any should

perish” (2 Pet. 3:9); he calls all to turn from their sin; but when there

are those who continue in their willful defiance of his commands, for

the sake of the health of his bride, his people, he will not tolerate it.

Earlier, Paul had asked the Corinthians, “Do you (plural)

not know that you (the congregation) are the temple of God

and that the Spirit of God dwells in you (pl.)? If anyone

defiles the temple (the congregation) of God, God will

destroy him. For the temple (congregation) of God is holy,

which temple you (pl.) are” (1 Cor. 3:16, 17).

God’s concern here is for the health of his Body, his

church (assembly) in Corinth. Love and obedience are the

keys to this congregation’s well being.

 

Today, this concern is lost among many evangelical

Christians. We so emphasize personal salvation that we

diminish Christ’s concern for his Body, his assembly of

believers wherever it may meet. To use a phrase of Elton

Trueblood’s, we make small what Christ made large. Why?

Again, we dispense with the holy conjunction, “and”—this

to our detriment. If we are to be whole and holy, we must

remedy our neglect. Otherwise, we will never get out of one

of the traps set for us by the spirit of our day—the trap of

individualism.  

Too often, as American Christians, we have fallen for this

potential heresy. But as one Christian radio commentary put

it, “The spirit of individualism is one of the false gods of our

modern age . . . it presumes the individual person is the final

authority in his or her own life.”

 

 

This individualistic spirit is not new. Paul exhorted the

Corinthians, “Love . . . does not seek its own (lit., the things

of herself).” He also wrote this as a direct command: “Let no

one seek his own” (1Cor. 10:24). This command addressed

the wrong attitude which stemmed directly from the

Corinthians’ misshapen view of Christian freedom. They

displayed this attitude with their slogan, “All things are lawful

for me” (6:12; 10:23).

 

The Apostle exhorted the Corinthians to replace their

self-centered focus with a God-centered one. “Flee sexual

immorality . . . you were bought at a price; therefore glorify

God in your body” (6:18, 20). He turned the focus from self to

love of neighbor: “Let no one seek his own, but each one the other’s

 well-being” (10:24). “I say this to your shame . . . brother goes

 to law against brother, and that before unbelievers”(6:5,6).

 

Just as Paul could not, Christians who love cannot

remain silent when face to face with fellow believers who

are departing from the narrow way. Though Scripture mandates

that we speak up, this imperative sounds off-key to

generations that have allowed the faceless Zeitgeist to

explain away God’s word through today’s fads.

 

It is not that Earthly Wisdom sings about love in, let’s

say, the key of E, while the Word of God sings about love in,

say, the key of G. This analogy will not work. Rather, we

hear two very different songs; while some of the words do

overlap, the dissimilar tunes ring out with a horrible clash

(that is, if God’s people are singing their song, because the

those of the world are certainly singing theirs).

The key question for us, as Christians, is, “Why are we

deaf to this dissonance?” Well, there is a breeze blowing in

our ears. The prevailing winds lull us to sleep as context is

blown away.

 

–From Love, Prayer, and Forgiveness: When Basics Become Heresies

Copyright 2004 by Michael C. Snow