Acts 20:30

The Apostle Paul issued abundant warnings against the proponents of false teaching. It would be nothing strange for opponents of the gospel to emerge from the pagan world. Philosophers and religionists of various kinds would range their beliefs and arguments against the message of the early church. It would be inevitable also that advocates of alien cultish ideas and practices would invade Christian circles corrupting doctrine with the aim of recruiting converts to their own persuasion for profit and prestige. The Apostles were dealing with such folk from the outset of their ministries and very watchful over their flock. Doctrine is of the highest importance for it is inspired description of the nature and ways of God and the plight and rescue of mankind. Error in belief jeopardizes salvation in the way that all false information has dangerous consequences. Hence Paul’s pugnacity and passion in his letter to the Galatians and his urgent injunctions throughout his entire correspondence. A casual attitude to theology reveals a casual attitude to Christ, for his glory is displayed in the majesty that is merciful and in the method of his grace. The believer loves to trace these things in enhancement of his assurance and the adoration he accords to his Redeemer. The church has fallen into step with a cynical world in disparaging terms such as doctrine, dogma, principle and instruction, and in exalting experience and emotion as ultimate and authoritative. Revelling in feelings can be nothing short of self gratification, which is not to allege that feeling should not accompany faith. Safe subjectivity can only arise from sure knowledge. Practical Christianity that is of any value has to emerge from propositional truth. Beauty of holiness has to be born of accurate belief. Understanding and experience have to be combined in a balanced fashion. If disproportionate they become distasteful. It’s the old story of unity of head and heart that is achievable through grace and humility. Proper teaching is designed to prevent the peril of the soul and protect, keeping intact, the way of salvation. False signposts lead to a fatal end; they do not point out the way home, and the desire of the church is to bring many souls home to God by the only safe route - Jesus Christ as he is presented in Holy Scripture. We declare Scripture with care because it yields deliverance and delight in God.

Paul sounds a necessary alarm because it is certain that men will propose alternative guidance to the gospel, some through pride of intellect and obduracy of heart, and others through captivity to avarice and licentiousness which they cannot bear to have restricted by the precepts of God’s word. In fact, many intellectual objections to Christian belief cloak immoral tendencies.

The surprising and disturbing caution of Paul refers to something far more sinister than hostility to the people of God from outside. He first predicts the arrival of savage wolves who “will come in among you and will not spare the flock”, but even more ominously he forecasts the fact that, “Even from your own number men will arise and distort the truth in order to draw disciples after them. So be on your guard!” (Acts 20:29-30). The most destructive threat will come from inside, from those who cultivate a reputation for reliability and winsomeness. In all probability they will not be strident in their departure from truth, but subtle, selective in the use of Scripture, cleverly smuggling in ideas and notions that appear to be compatible.  Just a tweak of the dial can take you to a different wave length. These impostors will lean to one side in emphasis, and with an ear to people’s wants, will charm a host of followers with their plausible rhetoric and attractive gimmicks, especially so-called miracles, or a mysticism that poses as Christian spirituality but which actually derives from another source. It is impossible to check mysticism from experience and a sense of pleasure alone. It must be compared with Scripture and the whole of Scripture (the analogy of faith).

The deceiver from “your own number” (who may even be self-deceived) will have gained credibility for orthodoxy. A solid reputation may be maintained for some time whilst he gradually veers into departure from truth and ultimately internal, if not discernable, denial of the gospel. There will be dilution of truth, ambiguity of language, evasiveness as to key issues, and the furtive importation of foreign ideas. The poisonous potion he administers will be a blend of worldly philosophy, a retrieval of ancient superstition, or a beguiling brew of sentimentality and flattery of the ego.  Folk will coo over the leader who fosters a cosiness within themselves. His popularity and prominence will bring a sense of prestige to them and the idol of their mutual worship will be the ugly god of human pride. This is religion that is slick, glossy, successful, and personality centred with the constant promotion and celebration of the leader. Because human nature craves to emulate the success of others it will readily associate with the successful and bathe in reflected glory.

Paul exhorts, “be on your guard!” Observe closely and evaluate what is said according to the word of God – not simply snappy citations from the Bible that become slogans or familiar “fillers” in pauses of thought and speech. Depth and diversity (not divergence) in the exposition of Scripture is desirable. The word of God is rich and its proclamation cannot be reduced to a matter of arid repetition. The false gospel avoids conviction of sin and exhortation to repentance and usually winds up promoting self esteem rather than salvation from self. It usually has a universalist and all inclusive tone to it, erases all distinctions between true faith and faith that is spurious, regards doctrine as unnecessarily divisive whereas it is meant to sift. Teaching that is suspect cannot tolerate the particularism of the gospel i.e.  the uniqueness of Christ as the only Saviour and the difference grace creates between his people and those of the world. Its catchword is “love” – love that is approval of persons and conduct without regard to holiness and all that allegiance to God and his truth implies. Godly righteousness will soon be stamped out as being contrary to the ever prevailing mood of “love” – love that is merely the pleasing of self and the permission of self gratification in others (unbridled hedonism).

Within the mix of the visible and invisible church there is also the existence of the counterfeit church which, with devilish ingeniousness, attempts to resemble the true church (Revelation 13). Its appealing words and astonishing wonders will prove convincing to many. What it offers will answer to the desires of the natural heart. Satan is the angel of light to the undiscerning, “who leads the whole world astray” (Revelation 12:9). The church must never underestimate the extent of the evil one’s dominion over our race. Nor must we forget the predicted falling away within the church and the judicial delusion that will lead many astray. The father of lies is endlessly inventive and active and his intent is the destruction of the church through deception and the seduction of well crafted temptation presented as desirable and even beneficial (Genesis 3:6). We must not neglect to conduct an internal audit. From our own number the lies will be produced. En garde!

“What is won dearly is prized highly and clung to firmly.” Bishop J. C. Ryle

The toughest doctrinal issue with which I had to wrestle as a teenager was the matter of water baptism in relation to salvation. The joy of discovering Christ was rapturous. The daily access to him through Scripture, prayer, meditation, and conversation was the prime business of life and its central activity. The compulsion to share the discovery and spread the joy was irresistible. First through R. A. Torrey, and then C.H. Spurgeon and Robert Murray M’Cheyne, the understanding of the gospel became more clear and the advocacy of it more vigorous. Nothing was more wonderful than the knowledge of immediate friendship with God through the cross of Christ. The very instant that trust was placed in him an eternal relationship with the Father had begun. Through Spurgeon, his lectures and sermons, the sheer wonder of free grace was apprehended, and from M’Cheyne the conviction as to the warmth and charm of electing love was imparted, so winsomely. My happy soul bathed in the sunshine of God’s favour and counted on a close walk with God whenever the mind could consciously turn to him. Contact with God through the Lord Jesus as encountered in Scripture was the most treasured possession and privilege available in this life. John’s gospel was especially appealing and eyes were glued to its pages as often as opportunity afforded. The red biro was busy underlining verse after verse. For many months there was the new convert’s delight in an uninterrupted experience of the Lord. Life was sweeter than one could ever have imagined. God was real and at any moment of desire he was there to satisfy the soul. That was the vital point. Without any mediation, or any other instrument than faith alone, contact and communion with God was gained. The atonement, and confidence in it, secured that inestimable blessing. What was real for oneself was possible for others also, the very moment they looked to Christ and believed. What an incentive to spread the message of Christ. Every obstruction removed. No other action required - a clear way to the Lord through the cross of his Son. In this truth was glorious liberty to speak of the Redeemer without embarrassment and inhibition. Whatever the hearer might think, this was news that was wholly good and brimful of blessing to any soul that received it.

This mirthful, exuberant approach to Christian life was eventually blighted by the arrival of the first theological conundrum to be worked through. It was suggested by proponents of baptismal regeneration, both Anglo-catholic and Campbellite, and one of the key biblical texts they wielded was cited from the life-giving, ever-enthralling, personally favourite, Gospel of John: “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit” (3:5). The effect was disturbing. To narrow the experience of new birth and entrance of the kingdom to an absolutely necessary sacramental actseemed contrary to the spirituality of the gospel, restrictive of divine action and human response at any moment, and dangerously superstitious. Surely faith grasped the Lord Jesus in all his fullness the moment it came into being, and the existence of faith as a gift of God was proof already of new birth and entitlement to the kingdom. The notion of baptismal regeneration was immediately perceived as a distortion of the gospel that jeopardized the message of grace, placing souls in bondage to forms of ordained ministry and material means of spiritual benefit that was never intended. Baptism was not apersonal problem in terms of its omission: it had already been administered on profession of faith. But that spiritual well being, the gaining of salvation, urgently sought by an awakenedsinner, was suspended until the administration of an external ritual act was decidedly odious and seemingly contrary to the tenor of the New Testament. It became imperative to seek the mind of the Saviour whatever the personal reaction or preference. It affected the presentation of the gospel and as to how immediate was access to Christ and the possession and enjoyment of him. Surely, the quickening of the soul dead in sin was an instantaneous act of the Spirit, and new life found its expression in repentance and faith. Beyond that, baptism was a powerful, precious and confirmatory sign of a God-wrought inner reality. Sacramentalism seemed a concession to magical religion, or a desire for automatic certainty of the kingdom without proper self-examination or evidences of a work of grace. Under much pressure and plausible presentation of the sacramentalist point of view the process of investigation and comparison began with the awareness and conscientious stipulation that it must not be swayed by any prejudice or bias whatsoever.

Every commentary available was consulted for its interpretation of John 3:5 and similar verses. It is true that it is the conclusion of many worthy scholars of the Scriptures that the words of the Lord Jesus do associate baptism and regeneration, but not in the sense that baptism is necessary to regeneration. The former is a vivid symbol of the latter addressing both sense and faith in a profound and reassuring way. Everyone concedes that regeneration may occur at any stage in the life of God’s chosen ones – before, during, or after baptism, but not because of it through any inherent efficacy: “Yet, while so distinctively a supernatural work, it is made equally clear that it (regeneration) is not a magical work; not a work bound up with rites and words, so that when these rites and ceremonies are performed, regeneration is ipso facto effected. This is the error of sacerdotalism, which binds up the spiritual change with the rite of baptism. It would be wrong to say that baptism has no connection with the change for it is often brought into the most intimate relation with it, perhaps even in Christ’s words, Jn 3:5. Baptism is connected with regeneration as outwardly representing it, and being a symbol of it; as connected with profession, and pledging the spiritual blessing to faith; but it neither operates the blessing, nor is indispensable to it, nor has any virtue at all apart from the inward susceptibility in the subjects of it” (James Orr). A simpler alternative reading of John 3:5, however, is to see it as Christ’s allusion to Ezekiel’s prophesy (36:25) that the Lord will sprinkle his people with clean water, an emblem of the Holy Spirit and his purifying of the heart. Jesus is saying that people must be born of water, even the Spirit in the same sense that the Baptist says the people of God will be baptised by the Spirit and fire (Matt 3:11). The image and the reality are closely linked in each verbal expression.

The ongoing trend to the over-evaluation of baptism is sad and dangerously confusing. It began early with certain of the Fathers who, “Lost the biblical understanding of the sacraments as signs to stir up faith and seals to confirm believers in possession of the blessings signified, and so came to regard baptism as conveying the regeneration which it signified” (J.I. Packer). So strong is the Reformational objection to sacramentalism within Anglicanism that Bishop Ryle records his spiritual crisis and conversion in these words: “Nothing to this day appeared to me so clear and distinct as my own sinfulness, Christ’s presence, the value of the bible, the absolute necessity of coming out of the world, the need of being born again, and the enormous folly of the whole doctrine of Baptismal Regeneration”.

Scripture moves from foreshadowings to fulfilment. The exquisite way in which the word of the prophets points us to the Mediator confirms the divinity and unity of the Bible. Our appetite for Scripture is constantly whetted by the discoveries of Christ in the former Testament and the intimations of the blessings of the New Covenant. Revelation comes to us in strategic instalments that cause us to wonder at God’s wisdom and recognize his sovereignty. History is the parchment on which he writes his purpose, a history recorded in the Bible and known to him before events unfurl. Because he ordains all that comes to pass he can enable his spokesmen to foresee the future to whatever degree he chooses, and what they are enabled to forecast inevitably falls into place. Scripture discloses the truth of the Lord in developmental fashion. It coheres. With the full and closed canon before us we have hindsight that brings insight and what is disclosed is marvellous. The Bible could not have been written if God were not sovereign. His promises would have been dashed otherwise and his plans subject to constant alteration. The very linchpin of his redemptive project had to be predestined (Acts 2:23, Revelation 13:8) and thereafter everything concerning Jesus could be foretold with certainty (Acts 3:18). Jesus avers this fact himself, “Everything must be fulfilled that is written about me in the Law, the Prophets, and the Psalms” (Luke 24:44). The Old Testament is peppered with examples of this prospective and progressive outlook. The pattern points to the ultimate Author who is fulfilling his designs through time and selected instruments. One Craftsman is stitching the tapestry of time to its completion and there is a recurrent motif throughout that points to a single Sewer of all the threads. The pattern is Trinitarian illustrating the co-operative work of Father, Son, and Holy Spirit since the inception of the plan of redemption. The theme becomes more clear as their venture advances. The Holy Spirit assists us to trace the forward movement. We come to Scripture to see both what has happened and indications of what will happen in God’s programme of human rescue and recovery. Father, Son, and Holy Spirit have rich things in store for the people of God and the Lord is not averse to giving us clues. These are not necessarily obvious in the ultimate sense to the recipients in their time but they are so confirmatory to those who follow after their fulfilment.

Before his ascension the Lord Jesus instructed his followers to, “stay in the city until you have been clothed with power from on high” (Luke 24:49). He spoke in anticipation of the Pentecostal outpouring of the Holy Spirit upon his disciples. The Spirit would be his gift to his church to enable it to discern truth and proclaim it. The outpouring would not be detached from him. It would be his action of empowerment and the beginning of a new phase in his ministry through the people of God. Intriguingly, the transfer of prophetic power and ministry from Elijah to Elisha combines prefigurings of both the Ascension and Pentecost. The replacement of Elijah by Elisha was a turning point in Israel’s history, a turning point that was repeated on a grander scale on the day of the Spirit’s coming when the incarnate Lord Jesus was “replaced” by another Counsellor (John 14:16). The similarities in the stories are striking. The correspondence signifies the same God causing similar events that are connecting links in the one scheme of redemption. They point to God’s preparation and they sharpen our perception of his saving programme. Nothing is by way of happenstance or a fluke. We are assured that God is working things out in a masterly way even with regard to the minutiae of history for it is often small happenings that create huge upheavals. Napoleon’s haemorrhoids made him impatient in the saddle of his horse during a crucial battle, which he lost, and he was a man who believed that all things are foreordained.

Elijah had been commanded to single out Elisha for the role of the prophet while Elisha was ploughing in his affluent father’s fields. To symbolize the call of the Lord Elijah wrapped his cloak around his prospective successor. Time passed with the ploughman apprenticed to the mighty prophet as his attendant, a period of “diaconate” perhaps, to humble and prepare Elisha for ministry and bridle his keenness until he became more mature. Elijah would make a habit of testing the readiness and resolve of Elisha to enter office, treating his protégé gruffly as Jesus was to test the Canaanite woman pleading for her daughter (Mark 7:24-30).

When the time for Elijah’s departure was near due he proposed a series of journeys which he forbade Elisha to make with him, but Elisha stuck with his master. Prophets reminded Elisha that his mentor was soon to be taken but the news did not dissuade him from his course (2 Kings 2: 1-8). His persistence proved his ripeness for his vocation and then, by the Jordan (the place of decision) Elijah revealed his concern for Elisha’s equipping for ministry. The retiring spokesman for the Lord revealed his care for his disciple. “Tell me, what can I do for you before I am taken from you?” (v9). In reply Elisha requests a double portion of Elijah’s spirit as if to say, “You threw the cloak of a prophet around me once before on the day of my calling. Confirm my call by bequeathing your cloak to me. Duplicate my appointment as the Lord’s man. As your adopted son let me inherit the ministry that was yours”. Elijah announces the difficulty of such a request. Man can neither call to ministry nor empower for it. But if Elisha stands nearby and witnesses the  ascent of Elijah to heaven the falling cloak will symbolize the divine enduement of the Spirit in the cloak that falls from above as the elder prophet is whisked away in the whirlwind – a symbol of revelation to both men, of the bliss of heaven to Elijah, and a guarantee of enabling grace to Elisha. The horses and chariots of Israel testify to Elijah’s protection of the faith of Israel through his stand for truth against the allurements of Baal, and when Elisha takes possession of the cloak he tears up his own clothes in dual expression of mourning and dedication to God’s cause. A new life had begun for him and he was willing to forsake all that had gone before. The former ploughman did not look back (cf 19:21). Elijah concludes his earthly mission in rising to heaven. Elisha commences his mission in receiving the Spirit.  What we have in this passage from Kings is a presage of the Ascension and Pentecost that speaks to the church of today. Apprised of these great events the church is the heir of the prophetic ministry exercised by such different personalities as Elijah and Elisha. The call and empowering can only come form God. The donation of the Spirit to Christ’s chosen ones is the clothing of which he spoke. The prophetic cloak must come from above. It represents the enabling to discern and declare truth with accuracy and boldness. The church is called to protect and preach the truth of the gospel (Article 20-The church is a witness and guardian of Holy Scripture) in the strength of Elijah with the gentle heart of Elisha. Elijah’s characteristic plea was for God to prove himself in a faithless generation such as ours. Elisha repeated the cry, “Where now is the Lord, the God of Elijah?” (v14). In view of the task before us we must repeat Elijah’s prayer, concluding, “Answer me, O Lord, answer me, so these people will know that you, O Lord, are God, and that you are turning their hearts back again” (18:36-37).