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Only One Way

Mschel — Wed, 28 May 2008 02:56:36 GMT

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{{MasterHeader|author=Dr. Bruce A. Ware|partnerurl=http://WWW.Ligonier.org|partner=Ligonier Ministries|date= June 2008|other=|series=|categorytopic=The Gospel|mediatype=article|lang=English|editor=n/a|translator=n/a|levels=0|reviewed=Not Reviewed|newtitle=Only One Way}}Three positions abound today on the question of whether Christ is the only way to salvation. All three can be detected by how each answers these two fundamental questions: First, is Jesus the only Savior? More fully: Is the sinless life of Christ and His atoning death and resurrection the only means by which the penalty of sin is paid and the power of sin defeated? Second, is faith in Christ necessary to be saved? More fully: Is conscious knowledge of Christ’s death and resurrection for sin and explicit faith in Christ necessary for anyone to become a recipient of the benefits of Christ’s atoning work and so be saved?

Pluralism answers both questions “no.” The pluralist, like John Hick, believes that there are many paths to God, Jesus being only one of them. Since salvation can come through other religions and religious leaders, it surely follows that people do not have to believe in Christ to be saved.

Inclusivism answers the first question “yes” and the second question “no.” To the inclusivist, like Clark Pinnock, although Jesus has accomplished the work necessary to bring us back to God, nonetheless, people can be saved by responding positively to God’s revelation in creation and perhaps in aspects of their own religions. So, even though Christ is the only Savior, people do not have to know about or believe in Christ to be saved.

Exclusivism answers both questions “yes.” The exclusivist, such as the late Ronald H. Nash, believes that Scripture affirms both truths; first, that Jesus alone has accomplished the atoning work necessary to save sinners, and second, that knowledge of and faith in Christ is necessary for anyone to be saved. The remainder of this article offers a brief summary of some of the main support for these two claims.

''Jesus is the only Savior''

 Why think that Jesus is the only Savior? Of all the people who have lived and ever will live, Jesus alone qualifies, in His person and work, as the only one capable of accomplishing atonement for the sin of the world. Consider the following ways in which Jesus alone qualifies as the exclusive Savior:

First, Christ alone was conceived by the Holy Spirit and born of a virgin (Isa. 7:14; Matt. 1:18–25; Luke 1:26–38); as such, He alone qualifies to be Savior. Why does this matter? Only as the Holy Spirit takes the place of the human father in Jesus’ conception can it be true that the one conceived is both fully God and fully man. Christ must be both God and man to atone for sin (see below), but for this to occur, He must be conceived by the Holy Spirit and born of a human virgin. No one else in the history of the world is conceived by the Spirit and born of a virgin mother. Therefore, Jesus alone qualifies to be Savior.

Second, Christ alone is God incarnate (John 1:1–18; Heb. 1:1–3; 2:14–18; Phil. 2:5–11; 1 Tim. 2:5–6); as such, He alone qualifies to be Savior. As Anselm argued in the eleventh century, our Savior must be fully man in order to take the place of men and die in their stead, and He must be fully God in order for the value of His sacrificial payment to satisfy the demands of our infinitely holy God. Man He must be, but a mere man simply could not make this infinite payment for sin. But no one else in the history of the world is both fully God and fully man. Therefore, Jesus alone qualifies to be Savior.

Third, Christ alone lived a sinless life (2 Cor. 5:21; Heb. 4:15; 7:23–28; 9:13–14; 1 Peter 2:21–24); as such, He alone qualifies to be Savior. As Leviticus makes clear, animals offered as sacrifices for sin must be without blemish. This prefigured the sacrifice of Christ who, as sinless, was able to die for the sins of others and not for Himself. But no one else in the history of the world has lived a totally sinless life. Therefore, Jesus alone qualifies to be Savior.

Fourth, Christ alone died a penal, substitutionary death (Isa. 53:4–6; Rom. 3:21–26; 2 Cor. 5:21; Gal. 3:10–14); as such, He alone qualifies to be Savior. The wages of sin is death (Rom. 6:23). And because Christ lived a sinless life, He did not deserve to die. Rather, the cause of His death was owing to the fact that the Father imputed to Him our sin. The death that He died was in our place. No one else in the history of the world has died because He bore the sin of others and not as the judgment for His own sin. Therefore, Jesus alone qualifies to be Savior.

Fifth, Christ alone rose from the dead triumphant over sin (Acts 2:22–24; Rom. 4:25; 1 Cor. 15:3–8, 16–23). As such, He alone qualifies to be Savior. The Bible indicates that a few people, other than Christ, have been raised from the dead (1 Kings 17:17–24; John 11:38–44), but only Christ has been raised from the dead never to die again, having triumphed over sin. The wages of sin is death, and the greatest power of sin is death. So, Christ’s resurrection from the dead demonstrates that His atoning death for sin accomplished both the full payment of sin’s penalty and full victory over sin’s greatest power. No one else in the history of the world has been raised from the dead triumphant over sin. Therefore, Jesus alone qualifies to be Savior.

The conclusion is unquestionable: Christ alone qualifies as Savior, and Christ alone is Savior. Jesus’ own words could not be clearer: “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). And the apostle Peter confirms: “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). These claims are true of no one else in the history of the world. Indeed, Jesus alone is Savior.

''Faith in Christ is necessary to be saved''

  Why think that faith in Christ is necessary to be saved? The teaching of the apostles is clear, that the content of the Gospel now (since the coming of Christ) focuses directly upon the atoning death and resurrection of Christ and that by faith in Christ one is forgiven of his sin and granted eternal life. Consider the following passages that support the conviction that people are saved only as they know and trust in Christ as their Savior:

First, Jesus’ own teaching shows that the nations need to hear and repent to be saved (Luke 24:44–49). Jesus commands that “repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (Luke 24:47). The people Jesus here describes are currently both unrepentant and unforgiven. To be forgiven they must repent. But to repent they must hear the proclamation of Christ’s work in His name. And this is true for all the nations, including Jews who haven’t trusted Christ. Jesus does not envision the “nations” as already having saving revelation available to them. Rather, believers must proclaim the message of Christ to all the nations for people in those nations to be saved.

Second, Paul teaches that even pious Jews, and everyone else, must hear and believe in Christ to be saved (Rom. 10:1–4, 13–15). His heart’s desire and prayer is for the salvation of his fellow Jews. Even though they have a zeal for God, they do not know that God’s righteousness comes only through faith in Christ. So these Jews, even though pious, are not saved. Whoever will call upon the name of Christ (see Rom. 10:9, 13) will be saved. But this requires that someone tell them. And this requires that those are sent. Missions, then, is necessary, since people must hear the Gospel of Christ to be saved.

Third, Cornelius’s story demonstrates that even pious Gentiles must hear and believe in Christ to be saved (Acts 10:1–2, 38–43; 11:13–18; 15:7–9). Far from being saved before Peter came to him, as some think, Cornelius was a pious (10:2) Gentile who needed to hear of Christ and believe in Christ to be saved. When Peter reports about the conversion of the Gentiles, he declares that only when he preached did Cornelius hear the message he needed to hear in order to “be saved” (Acts 11:14; see also 15:8–9). Despite his piety, Cornelius needed to hear the proclamation of the Gospel of Christ to be saved.

Again, the conclusion is clear: Jesus is the only Savior, and people must know and believe in Christ to be saved. May we honor Christ and the Gospel, and may we manifest our faithfulness to God’s Word by upholding these twin truths and living in a manner that demonstrates our commitment to them.

 

The Practice of Mortification

Mschel — Wed, 28 May 2008 02:44:16 GMT

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{{MasterHeader|author= Dr. Sinclair B. Ferguson|partnerurl=http://www.Ligonier.org|partner=Ligonier Ministries|date= January 2007|other= |series= |categorytopic= No topic|mediatype= article|lang= English|editor= n/a |translator= n/a |levels= 0 |reviewed= Not Reviewed|newtitle= The Practice of Mortification }}The aftermath of a conversation can change the way we later think of its significance.

My friend — a younger minister — sat down with me at the end of a conference in his church and said: “Before we retire tonight, just take me through the steps that are involved in helping someone mortify sin.” We sat talking about this for a little longer and then went to bed, hopefully he was feeling as blessed as I did by our conversation. I still wonder whether he was asking his question as a pastor or simply for himself — or both.

How would you best answer his question? The first thing to do is: Turn to the Scriptures. Yes, turn to John Owen (never a bad idea!), or to some other counselor dead or alive. But remember that we have not been left only to good human resources in this area. We need to be taught from “the mouth of God” so that the principles we are learning to apply carry with them both the authority of God The Practice of Mortification and the promise of God to make them work.

Several passages come to mind for study: Romans 8:13; Romans 13:8–14 (Augustine’s text); 2 Corinthians 6:14–7:1; Ephesians 4:17–5:21; Colossians 3:1–17; 1 Peter 4:1–11; 1 John 2:28–3:11. Significantly, only two of these passages contain the verb “mortify” (“put to death”). Equally significantly, the context of each of these passages is broader than the single exhortation to put sin to death. As we shall see, this is an observation that turns out to be of considerable importance.<br>Of these passages, Colossians 3:1–17 is probably the best place for us to begin.

Here were relatively young Christians. They have had a wonderful experience of conversion to Christ from paganism. They had entered a gloriously new and liberating world of grace. Perhaps — if we may read between the lines — they had felt for a while as if they had been delivered, not only from sin’s penalty but almost from its influence — so marvelous was their new freedom. But then, of course, sin reared its ugly head again. Having experienced the “already” of grace they were now discovering the painful “not yet” of ongoing sanctification. Sounds familiar!

But as in our evangelical sub-culture of quick fixes for long-term problems, unless the Colossians had a firm grasp of Gospel principles, they were now at risk! For just at this point young Christians can be relatively easy prey to false teachers with new promises of a higher spiritual life. That was what Paul feared (Col. 2:8, 16). Holiness-producing methods were now in vogue (Col. 2:21–22) — and they seemed to be deeply spiritual, just the thing for earnest young believers. But, in fact, “they are of no value in stopping the indulgence of the flesh” (Col. 2:23). Not new methods, but only an understanding of how the Gospel works, can provide an adequate foundation and pattern for dealing with sin. This is the theme of Colossians 3:1–17.

Paul gives us the pattern and rhythm we need. Like Olympic long jumpers, we will not succeed unless we go back from the point of action to a point from which we can gain energy for the strenuous effort of dealing with sin. How, then, does Paul teach us to do this?

First of all, Paul underlines how important it is for us to be familiar with our new identity in Christ (3:1–4). How often when we fail spiritually we lament that we forgot who we really are — Christ’s. We have a new identity. We are no longer “in Adam,” but “in Christ”; no longer in the flesh, but in the Spirit; no longer dominated by the old creation but living in the new (Rom. 5:12–21; 8:9; 2 Cor. 5:17). Paul takes time to expound this. We have died with Christ (Col. 3:3; we have even been buried with Christ, 2:12); we have been raised with Him (3:1), and our life is hidden with Him (3:3). Indeed, so united to Christ are we that Christ will not appear in glory without us (3:4).

Failure to deal with the presence of sin can often be traced back to spiritual amnesia, forgetfulness of our new, true, real identity. As a believer I am someone who has been delivered from the dominion of sin and who therefore is free and motivated to fight against the remnants of sin’s army in my heart.

Principle number one, then, is: Know, rest in, think through, and act upon your new identity — you are in Christ.

Second, Paul goes on to expose the workings of sin in every area of our lives (Col. 3:5–11). If we are to deal with sin biblically, we must not make the mistake of thinking that we can limit our attack to only one area of failure in our lives. All sin must be dealt with. Thus Paul ranges through the manifestation of sin in private life (v. 5), everyday public life (v. 8), and church life (vv. 9–11; “one another,” “here,” that is, in the church fellowship). The challenge in mortification is akin to the challenge in dieting (itself a form of mortification!): once we begin we discover that there are all kinds of reasons we are overweight. We are really dealing with ourselves, not simply with calorie control. I am the problem, not the potato chips! Mortifying sin is a whole-of-life change.

Third, Paul’s exposition provides us with practical guidance for mortifying sin. Sometimes it seems as if Paul gives exhortations (“Put to death…,” 3:5) without giving “practical” help to answer our “how to?” questions. Often today, Christians go to Paul to tell them what to do and then to the local Christian bookstore to discover how to do it! Why this bifurcation? Probably because we do not linger long enough over what Paul is saying. We do not sink our thinking deeply into the Scriptures. For, characteristically, whenever Paul issues an exhortation he surrounds it with hints as to how we are to put it into practice.

This is certainly true here. Notice how this passage helps to answer our “how to?” questions.

1. Learn to admit sin for what it really is. Call a spade a spade — call it “sexual immorality,” not “I’m being tempted a little”; call it “impurity,” not “I’m struggling with my thought life”; call it “evil desire, which is idolatry,” not “I think I need to order my priorities a bit better.” This pattern runs right through this whole section. How powerfully this unmasks self-deceit — and helps us to unmask sin lurking in the hidden corners of our hearts!

2. See sin for what your sin really is in God’s presence. “On account of these the wrath of God is coming” (3:6). The masters of the spiritual life spoke of dragging our lusts (kicking and screaming, though they be) to the cross, to a wrath-bearing Christ. My sin leads to — not lasting pleasure — but holy divine displeasure. See the true nature of your sin in the light of its punishment. Too easily do we think that sin is less serious in Christians than it is in non-believers: “It’s forgiven, isn’t it?” Not if we continue in it (1 John 3:9)! Take a heaven’s-eye view of sin and feel the shame of that in which you once walked (Col. 3:7; see also Rom. 6:21).

3. Recognize the inconsistency of your sin. You put off the “old man,” and have put on the “new man” (3:9–10). You are no longer the “old man.” The identity you had “in Adam” is gone. The old man was “crucified with him [Christ] in order that the body of sin [probably “life in the body dominated by sin”] might be brought to nothing, so that we would no longer be enslaved to sin” (Rom. 6:6). New men live new lives. Anything less than this is a contradiction of who I am “in Christ.”

4. Put sin to death (Col. 3:5). It is as “simple” as that. Refuse it, starve it, and reject it. You cannot “mortify” sin without the pain of the kill. There is no other way!

But notice that Paul sets this in a very important, broader context. The negative task of putting sin to death will not be accomplished in isolation from the positive call of the Gospel to “put on” the Lord Jesus Christ (Rom. 13:14). Paul spells this out in Colossians 3:12–17. Sweeping the house clean simply leaves us open to a further invasion of sin. But when we understand the “glorious exchange” principle of the Gospel of grace, then we will begin to make some real advance in holiness. As sinful desires and habits are not only rejected, but exchanged for Christ-like graces (3:12) and actions (3:13); as we are clothed in Christ’s character and His graces are held together by love (v. 14), not only in our private life but also in the church fellowship (vv. 12–16), Christ’s name and glory are manifested and exalted in and among us (3:17).

These are some of the things my friend and I talked about that memorable evening. We did not have an opportunity later to ask each other, “How are you going?” for it was our last conversation. He died some months later. I have often wondered how the months in between went in his life. But the earnest personal and pastoral concern in his question still echoes in my mind. They have a similar effect to the one Charles Simeon said he felt from the eyes of his much-loved portrait of the great Henry Martyn:

“Don’t trifle!”<br>

The Book of Job: Why Do the Righteous Suffer?

Mschel — Wed, 28 May 2008 02:37:01 GMT

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{{MasterHeader|author= Dr. R.C. Sproul|partnerurl= http://www.ligonier.org/|partner= Ligonier Ministries|date= 2007|other= |series= |mediatype= Article|lang= English|editor= n/a|translator= n/a|levels= 0 |reviewed= Not Reviewed|newtitle=The Book of Job - Why Do the Righteous Suffer?}} 

In the arena of biblical studies, there are five books that are generally included under the heading of “wisdom literature” or “the poetic books of the Old Testament.” They are the books of Proverbs, Psalms, Ecclesiastes, Song of Solomon, and Job. Of these five books, one stands out in bold relief, manifesting significant differences from the other four. That is the book of Job. The wisdom that is found in the book of Job is not communicated in the form of proverb. Rather, the book of Job deals with questions of wisdom in the context of a narrative dealing with Job’s profound anguish and excruciating pain. The setting for this narrative is in patriarchal times. Questions have arisen as to the authorial intent of this book, whether it was meant to be historical narrative of a real individual or whether its basic structure is that of a drama with a prologue, including an opening scene in heaven, involving discourse between God and Satan, and moving climactically to the epilogue, in which the profound losses of Job during his trials are replenished.

In any case, at the heart of the message of the book of Job is the wisdom with respect to answering the question as to how God is involved in the problem of human suffering. In every generation protests arise saying that if God is good, then there should be no pain, no suffering or death in this world. Along with this protest against bad things happening to good people, have also been attempts to create a calculus of pain, by which it is assumed that an individual’s threshold of suffering is in direct proportion to the degree of their guilt or the sin they have committed. A quick response to this is found in the ninth chapter of John, where Jesus responds to the disciples’ question regarding the source of the suffering of the man born blind.

In the book of Job, the character is described as a righteous man, indeed the most righteous man to be found on the earth, but one whom Satan claims is righteous only to receive blessings from the hand of God. God has put a hedge around him and has blessed him beyond all mortals, and as a result the Devil accuses Job of serving God only because of the generous payoff he receives from his Maker. The challenge comes from the evil one for God to remove the hedge of protection and see whether Job will then begin to curse God. As the story unfolds, Job’s suffering goes in rapid progression from bad to worse. His suffering is so intense that he finds himself sitting on a dung heap, cursing the day he was born, and crying out in relentless pain. His suffering is so great that even his wife counsels him to curse God, that he might die and be relieved of his agony. What unfolds further in the story is the counsel given to Job from Job’s friends, Eliphaz, Bildad, and Zophar. Their testimony shows how hollow and shallow is their loyalty to Job, and how presumptive they are in assuming that Job’s untold misery must be grounded in a radical degeneracy in Job’s character.

Job’s counsel reaches a higher level with some deep insights by Elihu. Elihu gives several speeches that carry with them many elements of biblical wisdom, but the final wisdom to be found in this great book comes not from Job’s friends or from Elihu, but from God Himself. When Job demands an answer from God, God responds with this rebuke, “Who is this that darkens counsel by words without knowledge? Dress for action like a man; I will question you, and you make it known to me” (Job 38:1–3). What ensues from this rebuke is the most intense interrogation of a human ever brought to bear by the Creator. It almost seems at first glance as if God is bullying Job, in as much as He says, “Where were you when I laid the foundations of the earth?” (v. 4). God raises question after question in this manner. “Can you bind the chains of the Pleides? Or loose the belt of Orion? Can you lead forth the Mazzaroth in their season, or can you guide the Bear with its children?” (vv. 31–32). Obviously, the answers to these rhetorical questions that come in machine gun rapidity is always, “No, no, no.” God hammers away at the inferiority and subordination of Job in His interrogation. God continues with question after question about Job’s ability to do things that Job cannot do but that God clearly can do.

In chapter 40, God says to Job finally, “Shall a faultfinder contend with the Almighty? He who argues with God, let him answer it” (v. 2). Now, Job’s response is not one of defiant demand for answers to his misery. Rather he says, “Behold, I am of small account; what shall I answer you? I lay my hand on my mouth. I have spoken once, and I will not answer; twice, but I will proceed no further” (vv. 4–5). And again God picks up the interrogation and goes even more deeply in the rapid fire interrogation that shows the overwhelming contrast between the power of God, who is known in Job as El Shaddai, and the contrasting impotence of Job. Finally, Job confesses that such things were too wonderful. He says, “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes” (42:5–6).

What is noteworthy in this drama, is that God never directly answers Job’s questions. He doesn’t say, “Job, the reason you have suffered is for this or for that.” Rather, what God does in the mystery of the iniquity of such profound suffering, is that He answers Job with Himself. This is the wisdom that answers the question of suffering — not the answer to why I have to suffer in a particular way, in a particular time, and in a particular circumstance, but wherein does my hope rest in the midst of suffering.

The answer to that comes clearly from the wisdom of the book of Job that agrees with the other premises of the wisdom literature: the fear of the Lord, awe and reverence before God, is the beginning of wisdom. And when we are befuddled and confused by things that we cannot understand in this world, we look not for specific answers always to specific questions, but we look to know God in His holiness, in His righteousness, in His justice, and in His mercy. Therein is the wisdom that is found in the book of Job.

Eight Reasons Why I Believe That Jesus Rose from the Dead/id

Mschel — Wed, 28 May 2008 02:26:49 GMT

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{{MasterHeader |author= John Piper |partnerurl= http://www.desiringgod.org |partner= Desiring God |date= 28 February 2007 |other= |categorytopic= The Resurrection of Christ |mediatype= Article |lang= Bahasa Indonesia |editor= n/a |translator= Nelce Mannopo |levels= 1 |reviewed=Not Reviewed|newtitle= }}

== '''Delapan Alasan Mengapa Saya Percaya Bahwa Yesus Bangkit dari Antara Orang Mati''' ==

1. Yesus sendiri bersaksi tentang kebangkitannya kelak dari antara orang mati. Yesus berbicara secara terbuka tentang apa yang akan terjadi padanya: penyaliban dan kemudian kebangkitan dari antara orang mati. “Anak manusia harus menanggung banyak penderitaan dan ditolak oleh tua-tua, imam-imam kepala dan ahli-ahli Taurat, lalu dibunuh, dan bangkit sesudah tiga hari” (Markus 8:31); lihat juga Matius 17:22; Lukas 9:22). Bagi yang mengganggap kebangkitan Kristus itu tidak dapat dipercaya mungkin akan berkata bahwa Yesus menyesatkan atau (kemungkinan besar) bahwa gereja mula-mula menaruh pernyataan ini di mulutnya untuk membuatnya mengajarkan sesuatu yang salah yang telah mereka rencanakan sendiri. Namun mereka yang membaca Injil dan sampai pada suatu keyakinan bahwa dia yang berbicara sedemikian meyakinkan melalui saksi-saksi ini bukanlah seorang pengkhayal dengan imaginasi bodoh akan kecewa dengan usaha ini untuk memberi alasan guna menghilangkan kesaksian dari Yesus sendiri mengenai kebangkitannya dari antara orang mati. Hal ini benar adanya mengingat fakta bahwa firman yang menubuatkan tentang kebangkitan bukanlah semata-mata firman sederhana dan langsung seperti dikutip di atas, akan tetapi firman yang sangat tidak langsung yang jauh lebih tidak mungkin merupakan sesuatu yang sederhana yang dibuat oleh murid-murid yang menyesatkan. Misalnya, dua saksi yang secara terpisah memberikan kesaksian dengan dua cara yang sangat berbeda tentang pernyataan Yesus selama hidupnya bahwa jika musuhnya merusak bait suci (tubuhnya), ia akan mendirikannya kembali dalam waktu tiga hari (Yohanes 2:19; Markus 14:58; bandingkan Matius 26:61). Ia juga berbicara dengan perumpamaan tentang “tanda Yunus”—tiga hari di dalam perut bumi (Matius 12:39; 16:4). Kemudian ia menggambarkan kembali dalam Matius 21:42—“Batu yang dibuang oleh tukang-tukang bangunan telah menjadi batu penjuru.” Selain kesaksiannya sendiri tentang kebangkitannya kelak, para pendakwanya mengatakan bahwa hal ini adalah bagian dari klaim Yesus: “Tuan, kami ingat, bahwa si penyesat itu sewaktu hidupnya berkata: Sesudah tiga hari Aku akan bangkit.” (Matius 27:63). Jadi, bukti pertama kita tentang kebangkitan adalah bahwa Yesus sendiri yang mengatakannya. Jadi luas dan sifat dari perkataan-perkataan itu membuatnya tidak mungkin jika ia hanya dibuat-buat oleh gereja yang menyesatkan. Dan sifat Yesus sendiri, yang diungkapkan dalam saksi-saksi ini, tidak dianggap oleh kebanyakan orang sebagai orang tidak waras atau penyesat.

2. Kubur kosong pada waktu Paskah. Dokumen yang paling tua menuliskan hal berikut: “dan setelah masuk mereka tidak menemukan mayat Tuhan Yesus” (Lukas 24:3). Dan musuh-musuh Yesus membenarkan hal itu dengan mengatakan bahwa para murid telah mencuri mayatnya (Matius 28:13). Mayat Yesus tidak ditemukan. Ada 4 cara yang mungkin dapat menjelaskan hal ini.

2.1 Musuh-musuhnya mencuri mayat Yesus. Seandainya benar (dan mereka tidak pernah menyatakan telah melakukan hal itu), maka pasti mereka sudah memperlihatkan mayat tersebut untuk menghentikan penyebaran agama Kristen di kota di mana penyaliban terjadi. Namun mereka tidak dapat memperlihatkannya.

2.2 Kawan-kawannya mencuri mayat Yesus. Ini adalah kabar burung mula-mula (Matius 28:11-15). Apakah itu mungkin? Mungkinkah mereka telah mengalahkan para penjaga di kubur Yesus? Yang lebih penting lagi, apakah mungkin mereka telah memulai mengajarkan dengan wewenang sedemikian rupa bahwa Yesus dibangkitkan, padahal mereka tahu bahwa Ia tidak dibangkitkan? Apakah mereka berani mempertaruhkan nyawanya dan menerima pukulan atas sesuatu yang mereka tahu adalah penipuan?

2.3 Yesus tidak mati, tapi hanya pingsan pada waktu mereka membaringkannya di dalam kubur. Ia bangun, memindahkan batu penutup lubang kubur, mengalahkan para tentara, dan lenyap dari sejarah setelah beberapa pertemuan dengan para muridnya di mana ia meyakinkan mereka bahwa ia dibangkitkan dari kematian. Bahkan para lawan Yesus tidak mencoba jalur ini. Ia nyata-nyata mati. Orang-orang Romawi menjaganya. Batu itu tidak dapat dipindahkan oleh satu orang dari dalam yang baru saja ditikam di lambungnya oleh sebuah tombak dan menderita selama enam jam terpaku di kayu salib.

2.4 Allah membangkitkan Yesus dari kematian. Inilah yang Ia katakan akan terjadi. Ini jugalah yang dikatakan oleh para murid benar-benar terjadi. Namun selama ada kemungkinan yang tipis untuk menjelaskan tentang kebangkitan secara natural, orang-orang moderen berkata kita seharusnya tidak langsung memberi penjelasan supernatural. Apakah ini masuk akal? Buat saya tidak. Sudah tentu kita tidak ingin menjadi mudah tertipu. Akan tetapi kita juga tidak ingin menolak kebenaran hanya karena ia aneh. Kita harus waspada bahwa komitmen kita pada titik ini banyak dipengaruhi oleh pilihan-pilihan kita—baik demi keadaan yang akan muncul dari kebenaran tentang kebangkitan, atau dari keadaan yang akan timbul dari kebohongan tentang kebangkitan. Bila berita tentang Yesus telah membawa Anda kepada realitas Allah dan kebutuhan akan pengampunan, misalnya, maka dogma anti-supernatural akan kehilangan kuasanya dari pikiran Anda. Mungkinkah bahwa keterbukaan ini bukanlah suatu prasangka tentang kebangkitan, melainkan kebebasan dari prasangka terhadap kebangkitan?

3. Para murid hampir dalam seketika berubah dari manusia yang putus asa dan takut setelah penyaliban (Lukas 24:21, Yohanes 20:19) menjadi orang-orang yang percaya diri dan saksi-saksi yang berani tentang kebangkitan Kristus (Kisah Para Rasul 2:24, 3:15, 4:2). Penjelasan mereka tentang perubahan ini adalah karena mereka telah melihat kebangkitan Kristus dan telah diberi kuasa untuk menjadi saksi-saksinya (Kisah Para Rasul 2:32). Penjelasan bertentangan yang sangat populer adalah bahwa keyakinan mereka disebabkan oleh halusinasi. Ada banyak masalah dengan dugaan seperti itu. Para murid bukanlah orang yang gampang tertipu, melainkan para skeptis yang berpikiran waras baik sebelum maupun setelah kebangkitan. (Markus 9:32, Lukas 24:11, Yohanes 20:8-9,25). Lagipula, apakah halusinasi dibuat dari suatu pengajaran yang mulia dan mendalam dari orang-orang yang menyaksikan tentang kebangkitan Kristus? Bagaimana dengan surat Paulus kepada orang-orang di Roma? Saya sendiri mendapati bahwa sulit untuk menganggap seorang yang sangat pandai dan mempunyai jiwa yang begitu terbuka sebagai seorang yang menyesatkan atau menipu, dan ia mengklaim telah melihat Kristus yang bangkit.

4. Paulus mengklaim bahwa ia bukan hanya telah melihat Kristus yang bangkit, akan tetapi 500 orang lain juga telah melihatnya, dan banyak dari antara mereka masih hidup ketika ia membuat pernyataan publik ini. “Sesudah itu ia menampakkan diri kepada lebih dari lima ratus saudara sekaligus; kebanyakan dari mereka masih hidup sampai sekarang, tetapi beberapa di antaranya telah meninggal” (I Korintus 15:6). Apa yang membuat hal ini begitu relevan adalah bahwa ini ditulis untuk orang-orang Yunani yang skeptis terhadap klaim demikian ketika banyak dari saksi-saksi ini masih hidup. Jadi ini adalah klaim yang berisiko apabila ia tidak dapat dibuktikan melalui sedikit penelitian dari dekat.

5. Kenyataan akan keberadaan gereja Kristen mula-mula yang menaklukkan kerajaan-kerajaan dan berkembang dengan pesat menguatkan kebenaran dari klaim tentang kebangkitan. Gereja terus menyebarkan kekuatan dari kesaksian bahwa Yesus bangkit dari antara orang mati dan kemudian Allah membuatnya sebagai Tuhan dan Krisus (Kisah Para Rasul 2:36). Ke-Tuhanan Kristus di seluruh bangsa didasarkan pada kemenangannya atas kematian. Inilah berita yang tersebar ke seluruh dunia. Kekuatannya untuk melintasi budaya dan menjadikan satu orang percaya adalah suatu kesaksian yang kuat tentang kebenarannya.

6. Pertobatan Rasul Paulus mendukung kebenaran dari kebangkitan. Ia memperdebatkan di hadapan sebagian orang-orang yang tidak simpatik dalam Galatia 1:11-17 bahwa injil yang ia beritakan berasal dari Yesus Kristus yang telah bangkit, bukannya dari manusia. Alasannya adalah sebelum perjalanannya ke Damaskus ketika ia melihat Yesus yang bangkit, ia sangat menentang agama Kristen (Kisah Para Rasul 9:1). Akan tetapi sekarang, yang membuat orang terheran-heran, ia mempertaruhkan nyawanya untuk injil (Kisah Para Rasul 9:24-25). Penjelasannya: Yesus yang bangkit menampakkan diri kepadanya dan memberinya wewenang untuk memolopori misi bagi bangsa-bangsa. (Kisah Para Rasul 26:15-18). Dapatkah kita mempercayai kesaksian yang demikian? Ini membawa kita kepada argumen berikutnya.

7. Saksi-saksi dalam Perjanjian Baru tidak menyandang cap korban penipuan atau penyesatan. Bagaimana Anda menilai seorang saksi? Bagaimana Anda memutuskan apakah akan mempercayai kesaksian seseorang? Keputusan untuk mempercayai kesaksian seseorang tidak sama dengan mengerjakan persamaan matematika. Kepastiannya berbeda, namun sama pastinya (saya percaya akan kesaksian istri saya bahwa ia setia). Ketika saksi meninggal, kita hanya dapat mendasarkan penilaian kita pada isi dari tulisan-tulisannya dan dari kesaksian orang lain tentang dia. Bagaimana membandingkan Petrus dan Yohanes dan Matius dan Paulus? Dalam penilaian saya (dan pada titik ini kita bisa hidup secara otentik hanya dari penilaian kita sendiri—Lukas 12:57), tulisan orang-orang ini tidak tampak sebagai hasil karya dari orang yang gampang tertipu atau penyesat. Pandangan mereka tentang sifat manusia sangat dalam. Komitmen pribadi mereka sederhana dan diungkapkan secara hati-hati. Pengajaran mereka masuk akal dan tidak tampak seperti sesuatu yang dibuat oleh orang yang tidak stabil. Standar moral dan spiritualnya tinggi. Dan kehidupan orang-orang ini seluruhnya dicurahkan untuk kebenaran dan kemuliaan Allah.

8. Ada kemuliaan yang terbukti sendiri dalam injil tentang kematian dan kebangkitan Kristus sebagaimana dikisahkan oleh saksi-saksi Injil. Perjanjian Baru mengajarkan bahwa Allah mengirim Roh Kudus untuk memuliakan Yesus sebagai Anak Allah. Yesus berkata, “apabila Ia datang, yaitu Roh Kebenaran, Ia akan memimpin kamu ke dalam seluruh kebenaran…Ia akan memuliakan Aku” (Yohanes 16:13). Roh Kudus tidak melakukan hal ini dengan mengatakan bahwa Yesus bangkit dari antara orang mati. Ia melakukannya dengan cara membuka mata kita untuk melihat kemuliaan Kristus yang terbukti sendiri dalam kisah hidupnya, kematiannya dan kebangkitannya. Ia memampukan kita untuk melihat Yesus seperti apa adanya, sehingga ia adalah suatu kebenaran yang indah dan menarik. Rasul menyatakan tentang masalah kebutaan kita serta solusinya sebagai berikut: “Ilah jaman ini telah membutakan pikiran orang-orang tidak percaya, untuk membutakan mereka dari terang injil dari kemuliaan Kristus, yang adalah rupa Allah…Sebab Allah, yang berfirman, “Dari dalam gelap akan terbit terang,” telah terbit dalam hati kita untuk menerangi pengetahuan tentang kemuliaan Allah di wajah Yesus Kristus” (2 Korintus 4:4,6).

Pengetahuan tentang penyelamatan Kristus yang disalibkan dan bangkit bukanlah semata-mata hasil dari penalaran yang benar tentang fakta-fakta sejarah. Ini adalah hasil dari penerangan spiritual untuk melihat fakta-fakta tersebut sesungguhnya: suatu pewahyuan dari kebenaran dan kemuliaan Allah di wajah Kristus—yang adalah sama kemarin hari ini dan selamanya.

Pendeta John

The New Birth

Mschel — Tue, 27 May 2008 17:46:03 GMT

Mschel: Fixing header

{{MasterHeader |author= Dr. R.C. Sproul |partnerurl= http://www.ligonier.org/ |partner= Ligonier Misistries|date= 27 May 2008 |other=  |series=  |categorytopic= No Topic |mediatype= article) |lang= English |editor= n/a |translator= Jlmsgm |levels= 1 |reviewed= Not Reviewed |newtitle=The New Birth}}

''Right Now Counts Forever''

Regeneration Precedes Faith. This assertion that captures the heart of the distinctive theology of historic Augustinian and Reformed thought is the watershed assertion that distinguishes that theology from all forms of semi-Pelagianism. That is, it distinguishes it from almost all forms of semi-Pelagianism.

There is one historic position of semi-Pelagianism that advocates the view of a universal benefit that embraces all mankind as a result of the atonement of Jesus. This universal benefit is the universal regeneration of all men — at least to the degree that rescues them from the moral inability of their original sin and now empowers them with the ability to exercise faith in Christ. This new ability to believe makes faith possible but by no means effectual. This type of regeneration does not bring in its wake the certainty that those who are born again will in fact place their trust in Christ.

For the most part, however, the statement, “Regeneration precedes faith,” is the watershed position that creates apoplexy in the minds of semi-Pelagians. The semi-Pelagian would argue that despite the ravages of the fall, man still has an island of righteousness left in his soul, by which he still can accept or reject God’s offer of grace. This view, so widely held in evangelical circles, argues that one must believe in Christ in order to be born again, and so the order of salvation is reversed in this view by maintaining that faith precedes regeneration.

However, when we consider the teaching on this issue as found in John’s record of Jesus’ discussion with Nicodemus, we see the emphasis that Jesus places on regeneration as a necessary condition, a sine qua non, for believing in Him. He says to Nicodemus in John 3:3: “Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God.” Then again in verses 5–7, Jesus says, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’” The must-ness of regeneration of which Jesus speaks is necessary for a person to see even the kingdom of God, let alone to enter it. We cannot exercise faith in a kingdom that we cannot enter apart from rebirth.

The weakness of all semi-Pelagianism is that it invests in the fallen, corrupt flesh of man the power to exercise faith. Here, fallen man is able to come to Christ without regeneration, that is, before regeneration. On the other hand, the axiom that regeneration precedes faith gets to the very heart of the historic issue between Augustinianism and semi-Pelagianism.

In the Augustinian and Reformation view, regeneration is seen first of all as a supernatural work of God. Regeneration is the divine work of God the Holy Spirit upon the minds and souls of fallen people, by which the Spirit quickens those who are spiritually dead and makes them spiritually alive. This supernatural work rescues that person from his bondage to sin and his moral inability to incline himself towards the things of God. Regeneration, by being a supernatural work, is obviously a work that cannot be accomplished by natural man on his own. If it were a natural work, it would not require the intervention of God the Holy Spirit.

Secondly, regeneration is a monergistic work. “Monergistic” means that it is the work of one person who exercises his power. In the case of regeneration, it is God alone who is able, and it is God alone who performs the work of regenerating the human soul. The work of regeneration is not a joint venture between the fallen person and the divine Spirit; it is solely the work of God.

 Thirdly, the monergistic work of regeneration by the Holy Spirit is an immediate work. It is immediate with respect to time, and it is immediate with respect to the principle of operating without intervening means. The Holy Spirit does not use something apart from His own power to bring a person from spiritual death to spiritual life, and when that work is accomplished, it is accomplished instantaneously. No one is partly regenerate, or almost regenerate. Here we have a classic either/or situation. A person is either born again, or he is not born again. There is no nine-month gestation period with respect to this birth. When the Spirit changes the disposition of the human soul, He does it instantly. A person may not be aware of this internal work accomplished by God for some time after it has actually occurred. But though our awareness of it may be gradual, the action of it is instantaneous.

 Fourthly, the work of regeneration is effectual. That is, when the Holy Spirit regenerates a human soul, the purpose of that regeneration is to bring that person to saving faith in Jesus Christ. That purpose is effected and accomplished as God purposes in the intervention. Regeneration is more than giving a person the possibility of having faith, it gives him the certainty of possessing that saving faith.

The result of our regeneration is first of all faith, which then results in justification and adoption into the family of God. Nobody is born into this world a child of the family of God. We are born as children of wrath. The only way we enter into the family of God is by adoption, and that adoption occurs when we are united to God’s only begotten Son by faith. When by faith we are united with Christ, we are then adopted into that family of whom Christ is the firstborn. Regeneration therefore involves a new genesis, a new beginning, a new birth. It is that birth by which we enter into the family of God by adoption.

Finally, it’s important to see that regeneration is a gift that God disposes sovereignly to all of those whom He determines to bring into His family.<br>

Talk:Sustained by Sovereign Graceâ€”Forever/pt

Mschel — Mon, 12 May 2008 20:58:00 GMT

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The Pleasure of God in Bruising His Son

Mschel — Mon, 12 May 2008 20:47:31 GMT

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#REDIRECT [[The Pleasure of God in Bruising the Son]]