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The past few weekends I have been writing about Jesus’s healing — creative — miracles in Matthew 8 and 9:
Matthew 8:1-4 – Jesus, creative miracle, leper
Matthew 8:5-13 – Jesus, creative miracle, centurion, faith, humility
Matthew 8:14-17 – creative miracles, Jesus, Peter’s mother-in-law
Matthew 8:23-27 – Jesus, storm, miracle, Sea of Galilee, faith
Matthew 8:28-34 – Gadarene swine, miracle, demons, Jesus
Matthew 9:1-8 – healing miracle, creative miracle, paralytic, sin, Jesus
Matthew 9:18-26 – Jesus, miracles, Jairus’s daughter, death, sleep, woman with blood issue, resurrection, healing
Matthew 9:27-31 – Jesus, miracles, healing, two blind men, physical blindness, spiritual blindness, faith, Capernaum
Matthew 9:32-34 – Jesus, miracles, healing, deaf mute possessed by demon, Capernaum
John MacArthur’s sermon, ‘Miracles of Sight and Sound’, explains how St Matthew wanted us to think of Jesus with regard to His miracles, events in the Old Testament and ancient biblical prophecy. Excerpts follow, emphases mine:
Matthew’s purpose in writing is to tell us: that Jesus is that Messiah; that that someday has arrived; that Christ is the promised King; that He is the One who can right the wrongs, who can reverse the curse, who can establish the kingdom, who can destroy the enemy. He is the One. And in order to convince us that Christ has the power to do that, in chapters 8 and 9, Matthew marks His miracle power, and he doesn’t do it in a random manner. He marks His miracle power, I believe, insofar as it is associated with Old Testament prophecy. There were many miracles that Jesus did—Matthew selects nine of them in chapters 8 and 9, three sets of three—and, in these miracles, I see the fulfillment of Old Testament prophecy. And Matthew was saying, “This is the Messiah. He fulfills the prophecy. The prophecy says He will do all of this in the kingdom, and He has given you a preview of it all.” The kingdom will evidence His power over disease, His power over death, His power over the elements, His power over the earth; and in His first coming, He gave previews of all of those. Now remember that of the nine miracles, the first three deal with disease, the second three deal with disorder, and the third primarily with death. And there’s some overlap, but that’s just kind of a general focus.
After Adam and Eve committed what is known in the Church as Original Sin — the disobedience which caused every human afterward to sin by instinct — God promised redemption for mankind:
in Genesis, chapter 3, no sooner had man fallen than God gave the promise that there would come One who would be called the Seed of the woman; and that very One would bruise the serpent’s head. And so from that time on, the Old Testament was filled with promises that God would bring a Deliverer, that God would bring a King, and that that King would restore the kingdom, would establish again the rule of God, would wipe out disease and death and pain and illness and sorrow and war and fighting. And the prophets would again and again and again repeat that He’s coming: the Anointed Son, the King of kings, the Satan-Conqueror, the Death-Defeater, the Sin-Destroyer, the Healer. The Jews know Him as the Messiah, the Anointed One, the Prophet, Priest, and King surpassing all others.
MacArthur cites passages from the prophet Isaiah which proclaim that the Messiah would save and restore God’s people. He says these are pertinent to the first three healing miracles.
22 For the Lord is our judge; the Lord is our lawgiver;
the Lord is our king; he will save us.
23 Your cords hang loose;
they cannot hold the mast firm in its place
or keep the sail spread out.
Then prey and spoil in abundance will be divided;
even the lame will take the prey.
24 And no inhabitant will say, “I am sick”;
the people who dwell there will be forgiven their iniquity.
Isaiah 57:19 (second half of the verse):
As there was no disease before the Fall, there will be no disease after the restoration. Now, if Jesus Christ is the One who has the power to do that, He must be able to demonstrate such power, and that is why Matthew shows us that He has power over disease.
Isaiah 35 prophesies a restored topography of the Earth. MacArthur says that Matthew wanted us to connect this with Jesus’s calming the storm on the Sea of Galilee when the disciples feared for their lives. This is what Isaiah 35:4 says:
Say to those who have an anxious heart,
“Be strong; fear not!
Behold, your God
will come with vengeance,
with the recompense of God.
He will come and save you.”
Isaiah 29:18 speaks of the restoration of sight and hearing:
In that day the deaf shall hear
the words of a book,
and out of their gloom and darkness
the eyes of the blind shall see.
We can also draw a spiritual meaning from those verses, that the Holy Spirit will open our eyes and ears to saving faith.
MacArthur associates Matthew’s accounts of deliverance — casting out demons — with verses from the Book of Daniel. These also pertain to his raising Jairus’s daughter from the dead. Therefore, Jesus has power over sin and death.
And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
From these verses — merely a few examples of the scriptural foretelling of the arrival of Christ as Lord — we learn that He did not come to earth randomly.
There are Christians who mistakenly say that we should not study the Old Testament. Ironically, they do, for the verses which condemn certain sins. That is not wrong, but there are many New Testament verses which cover abomination and depravity which lead to eternal death.
A true Christian will read the Old Testament in light of how God and His prophets attempted to guide the Israelites to be ready for the Messiah and what we can expect from Him.
The Old Testament points to Christ throughout.
Scripture is alive, historical and full of meaning. May we study it closer in our walk with the Lord.
Yesterday’s post looked at Matthew 8:18-22, wherein Jesus told a scribe who wanted to follow Him that (verse 20):
And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.”
In his sermon on that passage, John MacArthur explained the meaning of the ‘Son of Man’ as follows (emphases mine):
I love the statement: “The Son of Man hath not where to lay His head.” The Son of Man first appears in Daniel 7:13. Daniel prophesied that the Messiah would be Son of Man, and Jesus came and said, “I’m Son of Man.” Do you know how many times that’s used in the gospels? Eighty times! Jesus affirmed He was the Son of man. What is it? It’s a term of humiliation. Son of God speaks of deity; Son of Man of His humiliation. He’s saying, “In my humiliation I don’t even have what foxes have, and the foxes were very common in those parts of the world in those times, and they would burrow little holes in the ground. And birds were everywhere and they had their nests, and He said, “I don’t even have that.” In my humiliation I don’t have the basic comforts of life and if you’re going to follow me you’re going to have to be willing to give that up.
Again, as MacArthur says, which I covered in my post, the Lord might not ask us to give up material and familial comforts at all, however, if circumstances beyond our control demand that we do so in order to follow Him, then we must. However:
He may not want to take away your personal possessions. He may not want to take away your personal relationships. But you have to be willing to let him if He wanted to, you see? That’s the affirmation of His Lordship in your life. If you come, saying, “I’ll come, but I’m hanging on to this, I’m hanging on to this, I’m hanging on to this,” and you give Him half a heart, you get nothing. If you offer Him everything, He may allow you to keep the portion. He may give you more than you have. It’s the willingness that is the issue.
Something to consider. How willing are we to truly follow Christ?
Excerpts follow, emphases mine:
First chapter: genealogy. That attested to the legal qualifications of the Messiah. Second chapter: birth, and all of the fulfillment of prophecy attested to the prophetic qualifications of the Messiah. And then you come to His baptism: attested to the divine approval of His messiahship. Then you come to the temptation: attested to His spiritual qualifications to be the Messiah. Then you come to the sermon [on the Mount]: His theological qualifications. And now you come to the miracles, the most essential qualification of all, the proof that He is God. He’s God.
By the way, chapter 8 begins where chapter 4 left off; the sermon is stuck in the middle. But when we closed chapter 4, do you remember what He was doing? Verse 23? “And Jesus went all about Galilee, teaching in the synagogues and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. And His fame went throughout all Syria. And they brought unto Him all the sick people that were taken with divers diseases and torments, and those who were possessed with demons, those who were epileptic, those who had paralysis, and He healed them. And there followed Him great multitudes of people from Galilee and Decapolis and Jerusalem and Judea and beyond the Jordan.” You see, this is right where He left off, isn’t it? He went up in a mountain, preached a sermon, came down, and started it all over again. Thousands, uncounted numbers of healings, and He healed all who came to Him.
The first miracle recorded in Matthew’s Gospel is the healing of the leper. MacArthur describes the pattern of miracles in Matthew 8 and 9 and the narrative through Matthew 13:
The 8th chapter through the 12th chapter is really, in many ways, critical to the understanding of the life of Christ and the message of Matthew. For in this section, Matthew records a series of miracles performed by Jesus Christ. There are countless thousands of miracles that are done, nine of which he singles out as examples of the power of Jesus Christ. They are really His credentials as the Messiah. They are those signs which point convincingly to His deity, for only God can do the things that He does. The sad part is that, after the miracles in chapters 8 and 9, after the preaching that occurs following that, the Jews conclude in chapter 12 that Jesus is of the devil. That was their conclusion. So in many ways this becomes the heart of Matthew’s message. Christ does everything possible to manifest His deity, and they conclude exactly the opposite. And then in chapter 13, He turns from the Jews toward the establishment of a Gentile church. This is a monumental section of Scripture. Now you’ll notice that it begins with three miracles: miracle of healing the leper in the first four verses; healing the man with paralysis, verses 5 to 13; and the woman with fever in verses 14 and 15. This is the opening triad of miracles. There are nine miracles in these two chapters. They come in three sections of three: three miracles, then a response; three miracles, then a response; three miracles, then a response; all designed to manifest the deity of Jesus Christ.
Miracles, you see, were God’s way of attesting to the deity of His Son. They are creative miracles. They manifest power that is only defined by the essence of God. They are things that man could never do. They are supernatural.
I will continue to write about the miracles in Matthew 8 as they have been omitted from the three-year Lectionary, widely in use for public worship.
However, understanding more about how Matthew structured his Gospel will help those of us new to the Bible to better understand and appreciate it.
One of John MacArthur’s recent blog posts discussed the importance of private Bible reading and meditation in line with Scripture.
His method for understanding the New Testament is to read each chapter 30 times. He has done this himself successfully.
Alternatively, one can always read the whole Bible over the course of a year. Grant Horner, one of MacArthur’s employees — a professor of English at The Master’s College — has a reading schedule which takes only 30 minutes a day. The various passages read like newspaper or magazine articles. Old and New Testament readings are interspersed. I followed this myself and it works beautifully. I read the whole Bible a few years ago and only regret I didn’t do so earlier.
MacArthur is correct in saying that the more we read the Bible, the better we grasp its meaning. I would recommend the Grant Horner method first, then, after having read the whole Bible, read each chapter of the New Testament 30 times. The same can then be done with the Old Testament.
Now onto MacArthur’s thoughts on private Bible reading and personal meditation. Excerpts follow, emphases mine:
… you ought to have God’s Word running around in your mind all the time. If you’re reading a portion of the New Testament thirty times in a row, as previously suggested, it will penetrate and shape your thinking. It should lead to meditation …
The word meditate can evoke thoughts of empty minds and eastern religions. But it is more likely that Hindus and Buddhists borrowed the term from the Bible … From the time of Joshua’s military conquest of Canaan, we hear the Lord instructing His people to meditate on God’s Word (Joshua 1:8). So what does meditate mean? Biblically, it means to focus your mind on one subject.
In Deuteronomy, God tells His people that they should bind His words, “as a sign on your hand and they shall be as frontals to your forehead. You shall write them on the doorposts of your house and on your gates” (Deuteronomy 6:8–9). God says He wants His Word everywhere.
David highlighted the role meditation plays in our sanctification when he wrote the first Psalm. The blessed man is one who meditates both day and night on God’s law rather than seeking counsel in the fellowship of unbelievers (Psalm 1:1–3). It is the key to his perseverance and fruitfulness as a child of God.
Meditation is no less needed today. We live in a culture that continually assaults us with distractions through billboards, television, the Internet, and more. God says that we should keep His Word perpetually in front of our eyes, filling our minds and conversations wherever we go.
This is marvellous advice for the week ahead. May it become a lifelong practice.
Yesterday’s Forbidden Bible Verses examined Luke 17:20-27, wherein Christ discusses the kingdom of God.
In Matthew 24, our Lord explained that the world would endure many travails before that time.
Today, many believers over the age of 50 wonder what happened to our secure Western world where, even when people didn’t attend church often, our societies respected biblical values.
John MacArthur’s monthly letter for September 2014 discusses the Church’s travails today. Excerpts follow, emphases mine:
Perhaps, like me, you grew up in America when there was widespread, cultural Christianity. There was a kind of Christian consensus. To some degree, people understood the church, the Bible, and the gospel. They accepted the Judeo-Christian ethic. While most people weren’t genuine Christians, there was still superficial acceptance—or, at least, tolerance—of a cultural Christianity in politics, business, education, and public life.
But where are we today? … There is no more cultural Christianity; there is no collective Christian consensus wielding any significant power in this country. In fact, the more biblically that true Christians speak and live, the more they are being labeled as extremists, homophobic, intolerant, and guilty of hate crimes. We are now aliens. And I think we can all foresee a day when being a faithful Christian will cost us or our children dearly, and in ways we couldn’t have imagined just a decade ago. I think we’re closer than ever to living in conditions like the people did in the book of Acts.
His letter says that the first Christians, a number of whose experiences feature in Acts, led difficult lives with some dying as martyrs for the faith.
Although many mainstream American clergy would say that Western churchgoers are far from being persecuted, the trend in Europe is towards a continuous denigration of Christianity which started in the last century and ramped up gradually after the Second World War. The same trend is coming to the United States, just at a slower rate of speed.
MacArthur also takes issue with churchgoers who think along extremist lines as well as those who adopt an everyone-is-saved outlook:
For years I’ve been concerned by the church’s pursuit of cultural change through political and social activities. Large swaths of Christians have placed enormous time, energy, money, and hope in the wrong places. Hand in glove with that thinking, superficial, cultural Christianity has blurred the clear lines between the kingdom of heaven and the kingdom of this world, and has softened the hard demands of the gospel, making professing Christ easy and without cost. As a result, churches have been filled with highly religious, superficially moral, self-righteous people who don’t understand the gospel and are self-deceived about their true spiritual state.
We’re in a lot of trouble, certainly.
That said, MacArthur sees a silver lining now that Christianity stands in such sharp relief against an increasingly secular world.
His solution is a simple yet powerful one:
Scripture teaches and church history confirms that the Body of Christ is most potent and most effective when it simply speaks and lives the gospel without equivocation or apology. With the mask of superficial Christianity gone, I believe the best days for the spread of the true gospel are ahead of us.
The gospel advances by personal testimony to Christ, one soul at a time. When the church acts like the church; when shepherds preach Scripture and confront error with clarity and boldness; when believers are sanctified, built up, and equipped in truth; people are saved. And that’s when the culture truly changes—nothing transforms the culture like genuine conversion.
As Christ said (Luke 17:21):
the kingdom of God is in the midst of you.
MacArthur echoes this:
Our confidence is in Christ and His perfect, powerful Word. Nothing brings us greater joy than seeing that confidence spread in and through God’s people, to His glory and honor.
I know a vicar who is determined that his congregation do something ‘big’ and bombastic (in the nicest sense of the word) for their local community. Thankfully, no one has contributed any suggestions as to what this might be. Still, he perseveres because he says that our God is a ‘great, mighty’ God. Therefore, they must do something works-based to show their faith.
So wrong on so many levels!
Isaiah 64:6 says:
But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.
If this vicar and his congregation were to adopt MacArthur’s long-standing approach of preaching and teaching nothing but Christ through Holy Scripture, then they truly would be honouring a great and mighty God. This doesn’t mean giving sermonettes and handing out tracts on street corners, but it does require that believers competently answer questions on what they believe and why they believe it. This involves prayer and regular Bible reading. The latter, in particular, moves us away from error and easy-grace Christianity.
May the wisdom of the Holy Spirit prevail upon them and us to adopt John MacArthur’s decades long — and highly successful — one-soul-at-a-time conversion to biblical Christianity.
May God continue to bless those converts and those who have returned to the faith after a long absence.
It is likely that lapsed Christians and Christian doubters are unfamiliar with God’s ever-present grace, His gift to us.
If they became acquainted with it, it is probable that many would return to the Church, perhaps by way of a different denomination or independent congregation.
Last week’s posts addressed doubt:
These and similar posts are on my Christianity / Apologetics page under the first heading, Apologetics Corner.
Other posts on the same page explain more about people and concepts mentioned below. New readers may wish to look up posts under the following tags — pietism, Arminius and semi-Pelagianism — for more information.
This post concerns understanding grace within the biblical context.
The Reformers saw it as a monergistic process with God working good through undeserving sinners. That is a simplistic definition, however, it points to scriptural evidence that we are incapable of doing good on our own and must rely on God for all of it.
Post-Reformation, some denominations from Anabaptists and pietists to Methodist and Wesleyans and theologians such as Jacob Arminius thought that this definition of grace sounded too harsh. In turn, they separately devised synergistic principles by which man would co-operate with God through his own power and divine grace. Essentially, man must ‘do’ certain ‘good’ things and refrain from ‘bad’ things (eating certain foods, going to the cinema), otherwise, he is not fulfilling his part of God’s bargain. This is called legalism; it can lead to semi-Pelagianism.
Roman Catholics follow a similar synergism. The state of grace after Confession or Communion is a fleeting one, brought to a rapid end with our first subsequent sin.
Yet, as we shall see, Scripture does not bear this out.
Monergists — those Christians holding to biblical definitions as explained by Luther and Calvin — define grace as ‘unmerited favour’ or as an acronym: God’s Riches At Christ’s Expense.
In his book The Gospel According to the Apostles (2000) the well known American pastor John MacArthur defines grace more completely. ‘What is Grace?’ — an excerpt from the book — includes his definition of grace as follows (emphases in bold mine throughout, italics in the original):
the free and benevolent influence of a holy God operating sovereignly in the lives of undeserving sinners.
MacArthur explains his reasoning:
Grace is not merely unmerited favor; it is favor bestowed on sinners who deserve wrath. Showing kindness to a stranger is “unmerited favor”; doing good to one’s enemies is more the spirit of grace (Luke 6:27-36).
Grace is not a dormant or abstract quality, but a dynamic, active, working principle: “The grace of God has appeared, bringing salvation…and instructing us” (Titus 2:11-12). It is not some kind of ethereal blessing that lies idle until we appropriate it. Grace is God’s sovereign initiative to sinners (Ephesians 1:5-6).
Grace is not a one-time event in the Christian experience. We stand in grace (Romans 5:2). The entire Christian life is driven and empowered by grace: “It is good for the heart to be strengthened by grace, not by foods” (Hebrews 13:9). Peter said we should “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).
Grace confirms the righteousness of God’s laws in the Ten Commandments. Just as importantly:
Grace has its own law, a higher, liberating law: “The law of the Spirit of life in Christ Jesus has set you free from the law of sin and death” (Romans 8:2; cf. James 1:25). Note that this new law emancipates us from sin as well as death.
That is the good news of the gospel! God has acted to set us free from sin — not just the consequences, but its very power and presence. One day we will never know the experience of temptation, a stray thought, a misspoken word, a false motive. Guilt will be gone, and with it shame, and “so we shall always be with the Lord” (1 Thessalonians 4:17).
In the meantime, we enjoy the liberation from sin’s cruel power and defiling influence. God has enabled us, through grace, to “deny ungodliness and worldly desires” so that we can enjoy a sensible, righteous, and godly life in the present age (Titus 2:12).
Therefore, regular prayers requesting more grace will go a long way in our attempt to repent from and overcome sin. Divine grace will also strengthen our relationship with our Lord and God.
Grace is a very powerful weapon against the devil. The more we pray for it, the more we will receive. The more assurance we will have and the more fruits of faith will we bear.
Doubters, take note!
One of the more popular maxims of today’s Church is ‘let go and let God’.
This is a relatively recent saying. Its origin is unclear; regardless, John MacArthur says this equivalent of ‘Don’t worry, be happy’ is unbiblical.
In ‘The Person and Power of God in Your Spiritual Growth’ he explains why. A few excerpts follow, emphases mine below:
The first key to God’s work in our sanctification is His personhood …
Most pagan deities are described as impersonal, remote, and indifferent. That is not surprising, because false gods are fabricated by men out of fear and superstition. Even those that have personal characteristics are not portrayed as desiring fellowship with their worshipers. And understandably, their worshipers have no desire to fellowship with them.
The God of Scripture has unimaginable love for fallen, sinful mankind, which has rebelled against Him, blasphemed Him, and vilified Him. He has such great love for them “that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him” (John 3:16-17). It is not the Lord’s will “for any to perish but for all to come to repentance” (2 Peter 3:9).
For those who belong to Him, the God of Scripture has even greater love and the closest of personal relationships. Throughout Scripture, God is referred to as His people’s Father—on a national level in the Old Testament (cf. Isaiah 63:16, 64:8), and individually in the New (cf. Matthew 5:16, 45, 48; 6:1, 9; 23:9). Adam and Eve, Moses, and many other Old Testament saints spoke with God directly. “The Lord used to speak to Moses face to face, just as a man speaks to his friend” (Exodus 33:11).
The second essential truth emphasized in Philippians 2:13 concerning God’s part in believers’ sanctification is His divine power. Above all else, it is God “who is at work” (Philippians 2:13) in the lives of His children. He calls them to obey, and then, through His sovereign power, energizes their obedience. He calls them to His service, and then empowers their service. He calls them to holiness, and then empowers them to pursue holiness.
God Himself is the believer’s supreme and indispensable resource and power. The wonder of all wonders is that “it is God who is at work” (Philippians 2:13) in them. Paul summed it up in Colossians 1:29 when he said, “I labor, striving according to His power, which mightily works within me.”
Note that our relationship with God is intensely personal. No other world faith can offer this one-on-one rapport.
Furthermore, the idea that God expects us to be passive or inactive individuals — the way ‘Let go and let God’ is often interpreted — has no foundation in Scripture.
Many unbelievers and some lukewarm believers think that fearing God is unhealthy.
They also think that God is somehow ‘bad’ for encouraging this fear.
Yet, the fear of which the Bible speaks is an awe that we mere mortals, prone to sin, cannot comprehend.
To believers, ‘fear’ and ‘dread’ differ in meaning from the way we understand these familiar words in a secular context.
John MacArthur has a useful blog post on the subject called ‘The Gravity of Sin’, well worth reading in full.
The section called ‘The Fear of the Lord’ stood out for me and it might help us explain this holy fear to others (emphases mine):
Although God is loving, merciful, and forgiving, He nevertheless holds believers accountable for disobedience. Like John, Paul understood well that “if we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:8–9).
Knowing that he serves a holy and just God, the faithful believer will always live with “fear and trembling.”
An important Old Testament truth is “The fear of the Lord is the beginning of wisdom” (Psalm 111:10; cf. Proverbs 1:7, 9:10). It’s not the fear of being doomed to eternal torment, nor a hopeless dread of judgment that leads to despair. Instead, it’s a reverential fear, a holy concern to give God the honor He deserves and avoid the chastening of His displeasure. It protects against temptation and sin and gives motivation for obedient, righteous living.
Such fear involves self-distrust, a sensitive conscience, and being on guard against temptation. It necessitates opposing pride, and being constantly aware of the deceitfulness of one’s heart, as well as the subtlety and strength of one’s inner corruption. It is a dread that seeks to avoid anything that would offend and dishonor God.
John MacArthur’s blog post of June 30, 2014, ‘Sin and the Work of the Spirit’, warns Christians against easy conversions and describes what conversion really means.
MacArthur takes the epistle 1 John for his primary text and supports it with passages from Paul’s letters and other books of the New Testament.
John’s portrait of true faith highlights the conflict between sin and saving faith. Over and over, he makes clear that true believers cannot and will not continue to live in open, unrepentant sin after salvation.
The new birth—what John calls being “born of God”—epitomizes the work of the Holy Spirit (cf. John 3:3-8). The Spirit implants in those He regenerates the essence of His divine life, which John pictures as a “seed.” Just as a human birth results from an implanted seed that grows into new physical life, so also spiritual life begins when, at the moment of regeneration, the divine seed is implanted by the Spirit within the one who believes.
Also (italics in the original):
The new birth is also a monergistic operation, which means God’s Spirit alone accomplishes it (as opposed to synergistic, which means that human effort participates in the process).
MacArthur’s post is a good one for Christians to read and understand, especially if they are new or returning to the faith.
With regard to St John’s epistles — letters — I did a series on them two years ago. It is a pity that the Lectionary editors could not include more in their readings for public worship.
They can be found on my Essential Bible Verses page and are as follows for 1 John. Many of them contain excerpts from John MacArthur’s sermons and reveal John the Divine’s blueprint for Christian living:
1 John 2:3-11 – Commandments, obedience, light, darkness, love of neighbour
1 John 2:12-17 – speaking to converts as they are in sanctification, countering worldliness
1 John 2:18-29 – antichrists, false teachers, belief in Christ
1 John 3:9-13 – sin, love one another, unbelievers, Cain, first murder, hate
1 John 3:14-18 – love one another, hate akin to murder
1 John 3:19-24 – assurance, conscience
1 John 4:1-6 – discernment, antichrist, the world, faith, belief
1 John 4:7-13 – Christian love, Christ as propitiation
1 John 4:14-21 – perfect love, God loved us first
1 John 5:7-13 – Holy Trinity, unbelief, Christ’s blood and water
1 John 5:14-21 – truth of and confidence in Jesus Christ, faith, prayer, sin, Satan and the world, beware of idols
John MacArthur’s most recent post on the Grace To You blog is called ‘Who Is Responsible For Your Spiritual Growth?’
Many readers will find it useful, especially as he cites a number of passages from Paul’s epistles.
This paragraph, in particular, stood out:
God is responsible for supplying everything you need for life and godliness, and you are responsible for actively using that power to grow in sanctification for His glory. The paradox is found in the believer being both fully responsible, and yet fully dependent on God’s supply. We may not fully comprehend the paradox, but we can exercise faith that it is resolved in the infinite wisdom of God and respond in obedience to His commands.
Please take a few minutes to read his article in full.