Answering Leighton Flowers on Libertarian Freedom and Compatibilism

In his podcasts, stalwart anti-Calvinist Leighton Flowers is fond of defining "Libertarian Free Will" (LFW) as "the ability to refrain or not refrain from a given moral action."

In at least one of his blog posts, he has defined the term a little further, as follows:

LFW = "The categorical ability of the will to refrain or not refrain from a given moral action." 

(See here: https://soteriology101.wordpress.com/2017/07/01/sinaholics-a-debate-over-inability/)

First, let's define the added term, "categorical." According to the Oxford Dictionary, this word means "unambiguously explicit and direct." (https://en.oxforddictionaries.com/definition/categorical)

So, updating Dr. Flowers' working definition with this meaning, we have:

LFW = "The unambiguously explicit and direct ability of the will to refrain or not refrain from a given moral action."

No real significance is added with the inclusion of "categorical;" it simply renders the statement slightly more emphatic. As far as the addition of "the will" to this working definition, this also does not seem to add anything of substance. By definition, choosing and deciding are activities in which the will is active. Whether we phrase this as "refrain or not refrain from," or, as I would prefer, "engage or not engage in," a given moral action--this is nothing more than a description of the will's basic function. A person without a will could do nothing of a moral nature.

This definition of LFW summarizes the position Dr. Flowers affirms in opposition to what he thinks Calvinists believe. Nevertheless, I wonder how many well-informed Calvinists would actually dispute the fact that this ability exists?

As a Calvinist and theological compatibilist, I really have no problem accepting Dr. Flowers' definition as a valid description of "will" (or even "free will") and affirming that human beings possess it. Every rational person should find this to be intuitive and self-evident. Of course human beings have this ability. At the same time, my compatibilism affirms that all of the "free choices" of human beings are foreknown and foreordained by a wise and good God. One might ask, "How can this be?" 

From the perspective of compatibilism, we can line up the propositions this way:

P1 Human beings possess the ability to refrain or not refrain from given moral actions.

P2 God has ordained which moral actions each human being will choose to refrain from, and which moral actions each human being will choose not to refrain from.

P3 Human beings exercise their "free will" in choosing to refrain or not refrain from given moral actions.

P4 God exercises His sovereignty in determining how, when, where, and why man's "free will" shall be exercised. 

These are the rudimentary claims of theological compatibilism, which in itself is a very simple concept. From this standpoint, I would affirm Dr. Flowers' definition of LFW within my own understanding of compatibilism, and would find no contradiction. In what it affirms, his claim is true and just needs more added to it. His definition adequately describes man's part; however, God's part is neglected.

Of course, much more rigorous philosophical definitions of LFW have been put forth, and they typically entail a denial of the possibility that specified moral actions are pre-determined in any way. We should oppose that type of LFW as an outright denial of Biblical truth. At least at the level of defining terms, Leighton Flowers does not seem to hold to that type of LFW. And that is commendable, for it leaves the door open to a Biblical compatibilism.

On the other hand, if Dr. Flowers were to put forth a definition like the following, we would have to reject it:

LFW = "the willingness of the will to choose what is good (as God defines it), apart from grace."

What is the difference? If we are only talking about "ability," that is one thing. God gives all of us abilities that we do not exercise. I always have the "ability" to steal food from the grocery store; however, by the grace of God I have so far never had the "will" to do it. I also have the "ability" to purchase and smoke cigarettes. And, fortunately, I have never had the "will" to do that, either. I also have the ability to purchase food and give it to homeless people. By God's grace that has actually happened once or twice. The operative phrase here is "by God's grace."

Sadly, there are also morally reprehensible actions I have had the will to do from time to time, and I did not refrain from doing them. And it is just the same with you, my friend. We are all sinners who have had our wills set in opposition to God and have done a variety of evil things. I thank God that by His mercy I have not done even more evil. If not for His mercy, I surely would have. That I recognize my evils as evil, and that He gives me the willingness to repent and pursue the good, is an incredible mercy. But this is not from any purportedly natural "free will," it is from grace alone!

As a compatibilist, I affirm that my every inclination toward good is graciously given from God. Such willingness would not have sprung up out of my own heart, if grace had not been given to direct me toward the good and the right. If not for grace, I certainly would have refrained from every good act and would have only pursued evil.

As a compatibilist, I affirm that every inclination I have toward evil comes solely from me. I own it and I am fully responsible for it, even if God also foreordained which actions I will choose. His foreordination does not change the fact that it is my own will and I am responsible. I was the one who chose to refrain or not refrain. It wasn't as if I tried to do good and He instead directed me toward evil, saying "I would rather you do this evil thing." And it is not as though He made me do it, in any sense. Foreordination is not that. God forbid that such an unworthy thought should ever be embraced.

Ever since the fall, man's will and very nature have been bent toward evil, and this can only change through God's grace. By nature, apart from grace, fallen man, having the ability to choose between good and evil, will always choose evil. The problem is not rooted in "ability;" it is rooted in "will." Fallen man is "totally unable" to do good only because he is "totally unwilling." Thankfully, common grace results in a measure of good that is accomplished even through the unregenerate. Saving grace results in the introduction of a new, regenerated nature within the believer. A nature that truly longs for what is good. And so, by God's grace, there is much good in the world. We should glorify Him perpetually and magnificently for this!

A Biblical perspective would never credit the choice for good to our own mere ability or willingness (this would be self-deception and vainglory); nor would it ever blame God for our own choices of evil (that would be blasphemous and ignorant).

Biblical thinking can only give God all the glory for all of the good that occurs. And we can only accept full responsibility for our own choices and actions. With this perspective, the believer is driven to keep repenting of his own evil and to continually ask God for more grace so that he can grow and do more good to the glory of God.

As Paul states:

I Cor. 15:10  But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.

With Dr. Flowers' perspective, one wonders how the believer may ever know that he is experiencing grace, since it all seems to boil down to the exercise of one's own natural ability to "refrain or not refrain" from this or that moral action. When does a person come face to face with the realities of his own corrupt will, and how sharply that will is bent toward evil? Or with the need for God to rescue us from that will, lest we perish? 

If my salvation or sanctification depended on my own ability and willingness to "refrain" from what is evil and "not refrain" from what is good, I suspect that there would be no hope at all for me. 

Romans 7:24-25a  Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!

May those who downplay the need for grace in these matters find themselves desperately longing for the only Redeemer who can rescue us from the results of our own ability and will.

Faith and Regeneration: Which Comes First?

INTRODUCTION

This is basically a theological version of the "chicken and egg" conundrum. Occasionally it amuses me that Calvinists and Arminians (and others) are so apt to come to blows with regard to this question (I am referring to the theological one, not the chicken/egg question). As far as chickens and eggs are concerned, the answer is quite obvious from this text:

Genesis 1:20-23 And God said, “Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens.” So God created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good. And God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” And there was evening and there was morning, the fifth day.

God created "birds," not eggs, on the 5th day. "Eggs" are the intended method by which they will be fruitful and multiply. I hope you can appreciate what a great mystery has just been solved here. 

Unfortunately, the ordering of faith and regeneration does not have such an easy solution. Let's examine all of the texts related to the topic of "regeneration" to see whether they answer this question.

INVESTIGATING THE TEXT

1. The Greek noun παλιγγενεσία (PALIGGENESIA) appears twice in the New Testament:

Matthew 19:28 Jesus said to them, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel."

This text is clearly not referring to individual, salvific regeneration, so it has no bearing on the discussion.

Titus 3:4-8 But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people.

This text, which clearly refers to individual, salvific regeneration, and even mentions faith in close proximity, does not give any hint of which came first.

2. The Greek verb ἀποκυέω (APOKYEO) is used once in the context of spiritual birth:

James 1:16-18 Do not be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change. Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

There is no mention of the ordering of faith and regeneration here. What is undeniable is that God alone regenerates, and that it is "of His own will" that He has regenerated His people.

3. The Greek verb ἀναγεννάω (ANAGENNAO)  appears twice in the New Testament, both times in I Peter:

I Peter 1:3-5 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time.

This text, while not explicitly addressing our question, only speaks of the role of faith as a protection for believers after regeneration has occurred. Rather than mentioning our faith as the cause of regeneration, Peter speaks only of God's mercy as the cause.

I Peter 1:22-25 Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God; for

“All flesh is like grass and all its glory like the flower of grass.

The grass withers, and the flower falls, but the word of the Lord remains forever.” 

And this word is the good news that was preached to you.

This text, while mentioning regeneration and the preached Word of the Gospel, offers us no indication of the ordering of faith in the equation. If anything, we might refer back to verses 20 and 21, which tell us plainly that "through Him [we] are believers in God." This gives all of the credit for the origination of our faith to Christ, and not to our own act of will in exercising faith. The true sight and knowledge of Him (as proclaimed in the Gospel) produces faith, as surely as the sight of a raging hurricane produces awe and dread.

4. The Greek verb γεννάω (GENNAO) is sometimes used in the context of spiritual birth, or regeneration:

John 1:9-13 The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

On the surface, this passage might seem to place faith ahead of regeneration. However, the text does not specify at which point regeneration occurred. Rather, it shows that the "right" of sonship was given to those who believed. Thus, the right of sonship follows upon faith. This right is given to those who are born of God and have believed.

John 3:1-8 Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” Jesus answered, “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 wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

This text says much about the new birth, but gives us no indication of the ordering of faith and regeneration. It simply tells us that regeneration is necessary to salvation. Although faith figures prominently in the remainder of the chapter and the book of John, there is no conclusive evidence of ordering here. 

There are several passages in I John that mention spiritual birth:

I John 2:29 If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.

There is no evidence of the ordering of faith and regeneration here, unless we take "practicing righteousness" to include initial belief in Christ.

I John 3:9 No one born of God makes a practice of sinning, for God's seed abides in him, and he cannot keep on sinning because he has been born of God.

No evidence of the ordering of faith and regeneration here.

I John 4:7 Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God.

No evidence of the ordering of faith and regeneration here.

I John 5:1 Everyone who believes (Present Active Participle) that Jesus is the Christ has been born of God, (Perfect Passive Indicative), and everyone who loves the Father loves whoever has been born of him (Perfect Passive Participle).

On the surface, this verse might seem to teach that regeneration occurs before faith. However, it could be interpreted the other way. Thus, there is ultimately no conclusive proof of the ordering of faith and regeneration here. If anything, the verb tenses might point toward regeneration preceding faith.

I John 5:4 For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith.

Although faith and regeneration are both mentioned, there is no evidence of the ordering here.

I John 5:18 We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him.

No evidence of the ordering of faith and regeneration here.

CONCLUSION

So, if all of the New Testament passages dealing with regeneration are ultimately silent (or at least inconclusive) on this issue, what was the point of this exercise? We arrive at three conclusions:

1. The subject is not definitively settled by the Biblical text itself (perhaps God has not deemed this to be an area in which we need to have a settled certainty).
2. Any position that insists on a particular ordering must be driven by something other than the text (such as soteriology, systematic theology or philosophical considerations).
3. Upon thorough consideration of these texts, three possibilities remain: 
• Faith precedes regeneration
• Regeneration precedes faith
• Both occur simultaneously

I would favor the third option and recommend it for consideration by all. As a Calvinist, the second option would seem to be the next best. Based on the Biblical text, there can be no doubt that regeneration, faith, repentance, justification, reconciliation, sanctification and all other good gifts are given to us by God, and are not from ourselves. That is GREAT NEWS, regardless of your stance with regard to the order.

A Discussion of the Ordo Salutis

In case anyone is interested, I am having an interesting conversation with some Arminian brothers here:

http://arminianperspectives.wordpress.com/2015/05/29/interesting-comments-from-john-macarthur-on-the-nature-of-preveninet-grace-the-ordo-salutis/

Pretty interesting stuff.

Here is my attempt to describe a Biblical Ordo Salutis:

http://theoparadox.blogspot.com/2012/09/a-biblical-ordo-salutis-for-biblical.html

Sitting at the Leper's Table - by Horatius Bonar

Some edifying thoughts here from the Scottish revivalist, preacher, and hymn writer - Horatius Bonar. His text is Matthew 26:6 - "Now when Jesus was at Bethany in the house of Simon the leper . . ."

The Legitimacy of Paradox as a Theological Model - Part 10

Pastor Richard Ostella of Westminster Reformed Church in Plymouth, Michigan has graciously granted permission to re-publish his March 2009 ETS paper on theological paradox here at THEOparadox. To understand these thoughts in context, please begin with part 1.

5) Free will perspective blurs saving grace  

 This doctrine results in diplopia (dual vision) regarding saving grace in which there exists 

semi-free/semi-enslaved sinners in a state between slavery to sin and freedom for righteousness. 

Claim: before the regeneration and freeing of a dead slave to sin takes place, there is a 

regeneration-like enabling of the dead to respond to the gospel, a granting of freedom to the 

natural man while he remains in his fallen state.31 This is soteriological diplopia at best (and 

contradiction at worst). At the place where Scripture presents a single setting free which involves 

newness of life by a new creation, free will doctrine sees double: a giving of ability prior to 

regeneration and a giving of ability by means of regeneration. 

 Problem: all the passages that deal with opening blind eyes, unstopping deaf ears, giving 

life to the dead, setting the slave to sin free, making a new creation refer to regeneration, the 

actual bringing of a sinner into fellowship with God (1 Cor 1.7).32

______________________________________________________________________

Pastor Ostella's Footnotes

31 This enlivening-freeing-enabling is not regeneration; it does not save. Instead, it gives man the ability in his fallen and natural state to either obey the gospel or disobey it. In other words, this pre-regeneration-regeneration-like action of God bestows free will. Thus, although fallen man has this ability to hear God’s call, to see the truth, and to respond to it, having this ability (this life, this freedom) is not regeneration but a working of grace that makes a significant change in the dead sinner freeing him sufficiently and making him alive enough to take the next step and allow God to make him alive by the new birth. This is Wesley’s way of holding to a strong view of man’s depravity (Sermon on Free Grace, par. 3 ) and compromising it at the same time because for him dead and enslaved sinners who are unable to respond to the gospel nonetheless “suffer” [allow] God to make them alive (Sermon on Free Grace, par. 29). For a helpful explanation and critical evaluation of the Wesleyan view of prevenient see “Does Scripture Teach Prevenient Grace in the Wesleyan Sense?” by Thomas R. Schreiner, The Grace of God and the Bondage of the Will (Grand Rapids: Baker Books, 1995), II, 365-382. 

32 There are no passages that explicitly apply any kind of enabling, enlivening, eye-opening, or setting free in some way that is prior to and less than regeneration. Free will perspective views these things with blurred vision and sees double. On this view, there is some kind setting free of sinners within their bondage so they can choose to go free or remain in bondage: they are set free within bondage and given the ability to choose freedom, if they choose freedom, they are then set free from bondage. Evidence from Scripture for the presence of free will in pre-regenerate sinners boils down to two key texts: Jn. 1.9 (The true light, which enlightens everyone, was coming into the world) and 12.32 (And I, when I am lifted up from the earth, will draw all people to myself). However, John 1.9 can be reasonably taken to refer to the non-saving light of natural revelation that renders all men responsible on a par with Rom. 1.1-18. In John 12.32, the drawing of all to Christ says nothing of a pre-regeneration semi-saving grace of enablement, but reasonably refers to the drawing of people from all nations to actual salvation by the power of the cross. Thus, in paraphrase, Jesus says, “by the cross, I will draw people of all nations savingly to myself.” It is clear, then on the questionable use of John 12.32, that the cross only secured pre-regeneration and not regeneration (the dead in sin are given sufficient life to respond to the gospel); the cross did not secure redemptive release from sin or an eternal release contrary to Hebrews 9.12, which teaches that the cross secured eternal redemption. Ultimately, the teaching rests on the Kantian philosophical notion that “duty implies ability.” For Thielicke, this notion is the natural man’s illusion that is overcome when the Holy Spirit gives a new self-understanding by death to the old Cartesian self, Evangelical Faith, 138-173

PART 11 - Click Here

Isaiah 53:2b - An Unmajestic Appearance of Deity

He has no stately form or majesty That we should look upon Him,

Nor appearance that we should be attracted to Him.

Jesus Christ stands as history's most prominent figure. During his days on earth, He was briefly hailed as a celebrity in the tiny realm of ancient Palestine. After his death and resurrection, His apparent popularity expanded rapidly and has now filled the entire world! Today, He has garnered the professed allegiance of a vast swath of humanity, and the professed respect of most who have lived - along with the outward animosity of a few, and the hidden hatred of most. Fallen man is in a state of rebellion, though he sometimes dresses it up in religious robes.


God Himself repeatedly testifies to man's pretended allegiance, stealthy defiance and quiet rejection of the Divine Authority:

Isaiah 29:13 And the Lord said: "Because this people draw near with their mouth and honor me with their lips, while their hearts are far from me, and their fear of me is a commandment taught by men . . .
Isaiah 48:1 Hear this, O house of Jacob, who are called by the name of Israel, and who came from the waters of Judah, who swear by the name of the Lord and confess the God of Israel, but not in truth or right.
Jeremiah 5:2 Though they say, "As the Lord lives," yet they swear falsely.
Titus 1:16 They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work.
II Timothy 3:5 . . . having the appearance of godliness, but denying its power.

Many pretend to love God, and Jesus "enjoys the favor of the people." Devotion can be real or feigned, but the One who looks upon the heart knows the difference between the two. We are emphatically NOT the judges, although we are commanded to examine the doctrine and test the spiritual fruit in light of Scripture.


Let's step back 2,000 years . . .

In the days of His incarnation, it was neither His form nor His appearance that drew people. He had the form of a servant and the appearance of an ordinary man. Today there is hardly a celebrity who is not "beautiful," for mankind is prone to judge by the eyes and exalt the attractive. But Jesus Christ was a common, everyday person on the outside - barely noticeable.

What actually drew people to the carpenter from Nazareth? For many, it was His works. For others, it was His words. For some, it was that utterly irresistible character, attitude, and liveliness. He was more literally "alive" than any person who ever walked the earth, then or since. Those who saw this considered themselves blessed.

The divine form - could it be seen - would have been glorious, captivating and inspiring. But Christ's outward form was merely human, and even His human appearance was lowly. It was not the appearance of a king or some person of worldly importance. It was that of a simple man. Entirely unimpressive.

What really attracted people to Christ?

There were various human reasons to follow Him . . .

Physical Reasons - food, healing, deliverance from evil powers
Social Reasons - the crowds were there
Intellectual Reasons - challenging philosophy, enigmas, paradoxes and parables
Reasons of Curiosity - to see what He would do and say, and enjoy the verbal boxing matches with Pharisees, Sadducees, Priests, Scribes and Teachers of the Law
Political Reasons - the kingdom was promised, Roman rule might be challenged, enemies might be conquered
Religious Reasons - He represented a new movement, so why not join the bandwagon?
The Divine Reason - God was calling sinners to Himself!

"Be Attracted" = חמד Heb. CHAMAD - to desire, covet, take pleasure in, delight in

Like us, Christ's contemporaries desired many different things for many different reasons. Few desired HIM.

2,000 years later, there are still just as many wrong reasons to follow Jesus, just as many lesser desires to distract us from seeking Him, as He is, for Himself. And there remains ONE right reason to follow Him. This reason requires us to stop judging Him and instead agree with His estimation of our sinfulness. When this happens, nothing will be able to turn us from Him, for He will appear to us as the most beautiful, blessed, glorious, capable and perfect of all beings. An honest response to the Gospel is all that is needed, and suddenly the veil falls from the eyes.

Have you responded honestly - repentantly, trustfully - to the message of Christ's birth, life, death, resurrection, ascension, and promised second appearance? If you have, it is because the Father drew you to Him. If you have not, do so now!

He will receive you. He will not turn you away. No matter who you are, or what you have done - no matter what you have left undone - He will receive, embrace, forgive, save and cleanse you when you come to Him in faith. He may not look like much to the natural eyes, but to those who know Him He is a humble, gracious, wonderful, majestic, incomparable, saving King.

IMPOSSIBLE: The Sermon On The Mount, Part 4

At the end of the last post in this series (going back about three weeks - where does the time go?), I posed the question, "where are faith and regeneration in the Sermon on the Mount?" Here's the answer I'm proposing: they are wrapped up in the concept of God the Father which our Lord has interlaced through the entire sermon.

Jesus' presentation of God as the Father of His disciples implies regeneration and inspires faith.

Before we leap toward the commonly held, universalistic idea that "all people are God's children," let's notice that Jesus is expressly addressing His disciples in this sermon. Matthew 5:1-2 says, "When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him. He opened His mouth and began to teach them ..." The direct audience is the disciples, although the crowds are certainly listening in.

A child is a father's offspring, the extension of his life. The life of the father is in his son. As in Adam all died, so all who are in Christ live again, through the sharing of the Father's life that is in Christ. Jesus, the eternal Son of God, shares with us the privileges of His sonship. This includes the most basic privilege of all, that of having spiritual life in ourselves. It is impossible to have eternal life apart from union with God.

That is the INVOLUNTARY side of sonship. It is the aspect in which God gives us His own life, not because we chose to live but because He chose to make us alive. After all, who chooses to be born?

The VOLUNTARY side of sonship involves dependency, relationship, and imitation. Another way of of saying this is, "sonship leads us voluntarily into a faith relationship." Many earthly fathers have proven themselves untrustworthy, and failed to bring their children into this type of trusting intimacy, but it is nonetheless God's intention for fatherhood. With God, failure is impossible. He always draws His children irresistibly into communion with Himself, simply by showing them how loving and faithful He is. We therefore voluntarily trust Him, through the faith which He gives us by revealing Himself. One of our Lord's most obvious objectives in the Sermon on the Mount is to endear us to the Father He is revealing.

With this in mind, I would like to examine the various statements about God the Father, so that in the words of His Son we might find Him more glorious and trust Him more fully.

A Perfect, Holy & Righteous Father

(Perfect, yet not perfectionistic)

Mt. 6:9 Pray, then, in this way:‘Our Father who is in heaven, Hallowed be Your name.

The Father is holy. He lives in heaven. He hears our prayers.

Mt. 5:48 Therefore you are to be perfect, as your heavenly Father is perfect.

The Father is perfect (Gk. TELEOIS, finished, mature, fully developed, complete). His eternal and immutable perfection engenders our perfecting process, and guarantees that we ultimately become like Him in character (i.e., imitators of Him).

Mt. 6:33 But seek first His kingdom and His righteousness ...

The Father is a Righteous King. Sovereign, just, and worthy to be our primary pursuit.

A Provider

(Rich, yet generous)

Mt. 6:32-33 For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. But seek first His kingdom and His righteousness, and all these things will be added to you.

The Father knows everything we need. He promises to provide everything we need. He does not abandon His children. In this section, His kingdom and righteousness are presented as our basic necessities, compared as they are with such daily essentials as "food" and "clothing."

Mt. 7:11 If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!

The Father gives His children good things. He does not sell to them, nor does He trade with them. He responds lovingly to their requests with free gifts of grace. What could they ever use to trade or buy with? All that they possess has come from His bounty.

A brief side note here: the concept of total depravity is implied in Jesus' passing description of His own disciples as "evil." He calls them the Father's children, and yet He calls them evil in the exact same verse. In this we find the paradox of a pervasively depraved nature and a radically sanctifying grace present and active in the very same individuals. Those who teach errors such as sinless perfection and innate human goodness would be hard pressed to explain this dual description of the disciples. When we read passages like Romans 7 and Galatians 5, it all becomes more clear, though it is still indissolubly paradoxical - even under the penetrating light of Pauline examination. But back to the subject at hand . . .

Mt. 6:26 Look at the birds of the air, that they do not sow, nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they?

The Father takes care of all His creatures, especially His own children. A good father values his children and gives all he has to them. If we hunger and thirst for righteousness, He will not fail to feed us.

An Omniscient Father

(Unseen, yet all-seeing)

Mt. 6:4 so that your giving will be in secret; and your Father who sees what is done in secret will reward you.

The Father sees everything, even our most secret deeds.

Mt. 6:6 But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.

The Father is unseen, and He sees every unseen thing. Just as the Father dwells in secret, and the birth of His children takes place in secret, so a great deal of our relationship with Him must remain hidden. Yet the light that results from such a relationship cannot possibly remain a secret.

Mt. 6:8 ... your Father knows what you need before you ask Him.

The Father knows everything we need. He knows what we are thinking. He is intimately acquainted with our hearts, wills, and bodies. He made us.

Mt. 6:18 so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.

The Father notices what we do. He is not ignorant of our deeds, whether good or evil.

Mt. 6:32 For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things ...

The Father knows what we need. Are we getting this yet?

A Kind and Generous Father
(Forgiving of enemies, yet not forgiving of unforgiveness)

Mt. 5:44-45 But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

The Father's kindness is unlimited, extending even to His enemies.

Mt. 6:14-15 For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions.

The Father forgives transgressions. He is so committed to forgiveness that He will not allow for exceptions in His children. They must forgive as they have been forgiven, and they will be forgiven as they share His forgiveness.

Mt. 5:9 Blessed are the peacemakers, for they shall be called sons of God.
The Father's likeness is seen in those who resolve conflict and restore relationships. They are doing His work as His representatives, for they imitate His kindness.

A Father Who Rewards His Children
(Giving just rewards, yet doing so on the basis of grace)

Mt. 6:1 Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven.

The Father notices and rewards every single righteous deed done by His children, even though the righteousness came to them as a gift in the first place - and in spite of the fact that they have been forgiven for innumerable evils.

Mt. 6:6 But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.

Believe it! God will reward the work you do for Him.

Mt. 6:18 so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.

The rewards are promised, but granted only in the future. Therefore, they can only be received through faith in the Father's Word. Thus, we will only practice secret righteousness if we believe His promise, so our "just" rewards come by grace, through faith. Sublime paradox!

A Glorious Father
(Unseen, yet revealing His glory through our works)

Mt. 5:16 Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.

A perfect balance is achieved by comparing this verse to Mt. 6:1. We are not to practice our righteousness before men, but we are to shine our light before men. Like the Father, we should seek to enlighten others, and not to justify ourselves. We are not to act in such a way that we ourselves are noticed by men, but rather that they may see our good works. Like the Father, we ourselves should remain hidden and allow our works to be seen. We are not to have the motive of being noticed by men, but rather that men may glorify our Father. God-revealing light shines through the good works which result from a humble dependence upon His righteousness. But the man-centered reward of self-glorification is all we will ever get from gaudy displays of self-righteousness. The actions may appear outwardly similar in some respects, but what a contrast in motivations and results!

The Father is worthy to be glorified. Only the new heart that has been created by regeneration, and become endeared to the Father, can have as its motivation the supreme glory of God. Apart from regeneration and faith, the God-centered Christian life would be . . . impossible.

Likewise, it is only as we come to know God as Father that we can bear to see that we are spiritually destitute. It is only in the embrace of our Father that we can shed tears of shame and grief for our sins. It is only in the glow of the Father's love and generosity that we can bow the knee and willingly comply with what He has commanded. As He graciously fills our spiritual hunger, we begin to imitate Him in His mercy, purity, and peacemaking ways. Thus the light shines, and He is greatly glorified in His adoring and grateful children.