This article originally appeared at SharperIron.org. Reprinted by permission.
In this passage, we read that the Pharisees are seeking to kill Jesus, but the demons confess Him as the Son of God. This is a great irony of the Gospels. The leaders who ought to recognize him hate Him. The fallen angels who should hate Him bow before Him. Meanwhile, the people who should gladly receive Him ignore His message.
Power Over the Demons
Jesus withdrew with his disciples to the sea, and a great multitude from Galilee followed; also from Judea and Jerusalem and Idumea and from beyond the Jordan and from about Tyre and Sidon a great multitude, hearing all that he did, came to him (Mk 3:7-8).
After the latest confrontation, Jesus withdraws from Capernaum “to the sea.” We’re not sure where Jesus went, because Capernaum is on the Sea of Galilee. He probably went to a more secluded location along the coast, away from the city. It is clear Jesus doesn’t intend to wage a full-out theological assault against the Pharisees. To borrow a military analogy, His confrontation with the Pharisees in the synagogue (3:1-6) is better seen as a strategic raid than a declaration of all-out war. More direct confrontation will only result in a premature arrest, torture and execution. The Father has a divine timetable (cf. Ecc 3:1-8), and Jesus follows it – thus He beats a tactical retreat.
What a contrast between the Pharisees’ homicidal intent, and the response from the crowds. They come to Him from everywhere; Jews from Jerusalem and Judea, and Gentiles from the south, east and north. They come separately, meet together and form one mass of pilgrims. John the Baptist didn’t draw this many people (Mk 1:5), and only preached to Israelites (cf. Lk 3:1-17). Jesus, on the other hand, indiscriminately preaches to the Gentiles and the Jews. He does not have the racist, exclusivist mindset that is so foreign to the Old Covenant Scriptures, but was so common in His day. He truly was a light for the Gentiles (cf. Isa 49:6). Jesus is Jewish, but many Israelites forgot that their Jewish Messiah came to be a Messiah for all people (cf. Lk 2:29-32, Acts 13:46-48).
And he told his disciples to have a boat ready for him because of the crowd, lest they should crush him; for he had healed many, so that all who had diseases pressed upon him to touch him (Mk 3:9-10).
For Jesus, crowds are no indication of success. Then, as now, people often followed Jesus for selfish and unholy reasons. These crowds followed Jesus because they wanted divine healing.
Jesus, always a practical fellow, orders a boat prepared so He can flee, if necessary. He’s in danger of being crushed and trampled. In a modern context, Jesus would be preaching on a street-corner in front of the open, sliding door of a minivan, the engine running, a disciple at the wheel!
Mark describes a nearly out of control mob. The scene is at once frightening and exhilarating. Jesus fears being crushed because His healing miracles have incited a frenzy. The mass of people, Jew and Gentile alike, press forward relentlessly, fighting and clamoring to get near. This is very different from the silly stereotype of gentle Jesus, meek mild, teaching the adoring masses from a landscaped hillside while He cradles a lamb in His lap.
These people don’t care what He preaches, what He says, or who He is. They’re pressing forward to touch Him, so they might be healed. He’s a rabbit’s foot, a talisman – somebody who can give them what they want. Yet, it is remarkable that Jesus did not angrily send them away. He evidently healed many of them.
Little has changed. Many people do not seek Christ because they want forgiveness and justification. They seek Jesus because of what He can do for Him. He’s a Cosmic Butler, who lives to serve us.
I recently listened to a sermon from a pseudo-megachurch near my home. It was blasphemy of the worst kind. The message was, “come to Jesus so He can make your life easier, give you a better job, more money and make you happy.” In this church, Jesus’ actual message, His doctrinal content and ethical commands to repent, believe and deny yourself and follow Him, are meaningless. Christ is just a prop for charlatans to hang blasphemy on.
These crowds in Mark’s Gospel are the same. His message is irrelevant to them; they just want healing. The implications of that healing are lost on them (cf. Lk 7:18-23, Mk 3:22-27).
And whenever the unclean spirits beheld him, they fell down before him and cried out, “You are the Son of God.” And he strictly ordered them not to make him known (Mk 3:11-12).
The Pharisees are plotting to kill Him. The crowds don’t care what He says. Yet, the demons give Him the glory! Many people in this crowd are demon-possessed. Whenever they see Him, they fall down and literally scream and shriek their confession.
Can you imagine the scene? This is an ongoing event. The crowds press forward, anxious to touch Jesus and be healed. In the midst of this mob, demon-possessed men, women, boys and girls alternatively scream and howl, loudly, that Jesus is the Son of God. They do this whenever they catch sight of Him. In the crush of the crowd, they don’t have an unobstructed view. As they catch periodic, fleeting glimpses of the Christ, they scream their confession, despite themselves. They fall down before Him, wherever they are, and confess His identity in the most public way possible.
Demons are fallen angels. Jesus is their creator. He is their ultimate adversary, and His power over the forces of darkness is absolute. Those who have Christ as their King and God as their Lord should respect Satan as a formidable adversary indeed (cf. Jude 9), but they need not wonder how this conflict will end. Satan will lose.
Why does Jesus forbid the fallen angels to make Him known? The text doesn’t say, and a whole lot of ink (and even more kilobytes) have been spilled trying to figure it out. It is clear the true nature of Jesus as Messiah can only be appreciated in light of the Cross, the Resurrection, and the outpouring of the Holy Spirit in the inauguration of the New Covenant. This is as good an explanation as any for why Jesus commanded the demons to be silent.
Because He is God and they are not, the unclean spirits obey. What else can they do? This decisive confrontation with the forces of darkness is a prelude to perhaps the key passage about the purpose of His miracles (Mk 3:22-27).
And he went up on the mountain, and called to him those whom he desired; and they came to him. And he appointed twelve, to be with him, and to be sent out to preach and have authority to cast out demons: Simon whom he surnamed Peter; James the son of Zebedee and John the brother of James, whom he surnamed Boanerges, that is, sons of thunder; Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Cananaean, and Judas Iscariot, who betrayed him (Mk 3:13-19a).
After Jesus demonstrates such complete mastery over the fallen angels, He delegates this authority to His chosen disciples. They did not choose Him; He choose them. This is the church in embryo form; a group of called out believers in Christ, who are sent forth by Christ, bringing His Good News indiscriminately to the wide world beyond.
Jesus appoints twelve:
- To be with him. You cannot be a follower of Christ unless you have fellowship with Him. You cannot have fellowship with Christ unless you believe what the apostles heard, and saw with their eyes, and looked upon and touched with their hands – the truth about Jesus Christ, the word of life (1 John 1:1-4). You learn about this from the books they and others wrote, which tell you all about it (i.e. the New Testament). This implies a community of believers who learn from Christ.
- To preach. This is the point of their community, of their training. They will be sent out to preach and proclaim the message He gives them. The kingdom of God is here! Repent, believe, and join this kingdom!
- To have authority to cast out demons. The One who has such complete mastery over Satan and His minions also has the authority to delegate this power to His children. This is clearly a divine power and authority. And, this power is only meant to accredit the preaching – to prove the kingdom of God has broken into this dark and evil world and vanquished that darkness.
Jesus is God. He has clear and obvious power over the unclean spirits (cf. Mk 1:27). He delegates and dispenses this power to His apostles, and will eventually send them forth as His representatives. The demons see and recognize Jesus’ authority. They scream, fall to the ground and confess His identity at the very sight of him. They obey His commands. They are putty in His hands.
In contrast, we see the Pharisees in Capernaum plotting their little plots. We see the crowd as a near mob of half-crazed pilgrims who seek only physical healing. His own disciples are spiritually dull; their training has only begun. Ironically, only the demons truly give Him the glory. Yet, as they do so, they testify to His divinity, and His co-equal and His co-eternal status with the Father. He confirms their testimony in the most appropriate way possible – by silencing them.
We believe that there is one, and only one, living and true God, an infinite, intelligent Spirit, whose name is JEHOVAH, the Maker and Supreme Ruler of Heaven and earth; inexpressibly glorious in holiness, and worthy of all possible honor, confidence, and love; that in the unity of the Godhead there are three persons, the Father, the Son, and the Holy Ghost; equal in every divine perfection, and executing distinct and harmonious offices in the great work of redemption.
 See James R. Edwards, The Gospel According to Mark, in PNTC (Grand Rapids, MI: Eerdmans, 2002), 103. Ezra Gould also suggests Jesus sought solitude on another portion of the seashore (The Gospel According to St. Mark, in ICC [Edinburgh, UK: T&T Clark, 1896], 55).
 William Hendriksen observed, “We must bear in mind also that the time for the decisive head-on confrontation with the religious authorities had not as yet arrived. According to the Father’s time-clock Calvary is still some distance away. For the present therefore the seashore is better suited to the Master’s purpose than the synagogue,” (The Gospel of Mark, in NTC [Grand Rapids, MI: Baker, 1975], 118).
James Brooks, however, suggests “probably it refers to nothing more than Jesus’ desire to extend his ministry beyond the towns and their synagogues,” (Mark, in NAC, vol. 23 [Nashville: B&H, 1991], 69–70).
 “Mark seems to have been suggesting that all peoples should seek Jesus and that they may be assured of acceptance. Readers and hearers of his Gospel naturally think about the later Gentile mission,” (Brooks, Mark, 70).
 A.B. Bruce, The Synoptic Gospels, in Expositor’s Greek Testament (London, UK: Hodder & Stoughton, 1910), 357.
 For an argument that the “soldiers” John addressed were Jewish, see Darrell L. Bock, Luke 1:1-9:50, in BECNT (Grand Rapids, MI: Baker, 1994), 312-313. One need only read the Baptist’s preaching to realize this is an exclusively Jewish message, and the context of Malachi’s prophecy (3:1) makes this quite clear.
 Peter’s comment to Cornelius (Acts 10:27-29) reflect this blasphemous view of Gentiles. Even as a fully-illuminated and Spirit-filled Christian, Peter still struggled for a time to get rid of this baggage. So did the Jerusalem church (Acts 11).
 Mark Strauss suggests, “The boat may have been for escape in case the crowd crushed forward, but more likely is meant for crowd control, a kind of platform or podium to keep from being jostled,” (Mark, in ZECNT [Grand Rapids, MI: Zondervan, 2014], 154). I find this explanation unlikely. Jesus ordered the boat to be prepared in order that (ἵνα + subjunctive) they would not press Him (μὴ θλίβωσιν αὐτόν). The reason is to avoid the crush of the crowd.
Matthew Henry suggests this was simply a practical measure, so “that, when he had despatched the necessary business he had to do in one place, he might easily remove to another, where his presence was requisite, without pressing through the crowds of people that followed him for curiosity,” (Commentary on the Whole Bible [Peabody: Hendrickson, 1994], 1782).
 See especially Edwards’ discussion of crowds in Mark’s Gospel (Mark, 74-75). Each person will have to come to his own understanding of the crowds. I believe the Gospel of Mark (indeed, all the Gospels) are clear that crowds followed the Christ for unholy and selfish reasons.
 Matthew Henry remarked, “What abundance of good he did in his retirement. He did not withdraw to be idle, nor did he send back those who rudely crowded after him when he withdrew, but took it kindly, and gave them what they came for; for he never said to any that sought him diligently, Seek ye me in vain,” (Commentary, 1782).
 Again, Strauss has a positive interpretation of the crowd. “It is excitement and enthusiasm for Jesus’ healing power that is motivating the crowds,” (Mark, 154). R. Alan Cole also has a positive interpretation of the crowd (Mark, in TNTC, vol. 2 [Downer’s Grove, IL: IVP, 1989], 135-165). Similarly, Gould writes, “[T]he verb is a strong word . . . and is intended to bring before us vividly the turbulent eagerness and excitement of the crowd,” (St. Mark, 55).
Brooks suggests, “apparently the crowd sought Jesus because of his healings, not to submit themselves to the reign of God,” (Mark, 70). This reflects the wide gulf of opinions about the crowds.
 Some commentators suggest the demons are attempting to exercise dominion and authority over Jesus by crying out His name. See, for example, William L. Lane, The Gospel According to Mark, in NICNT (Grand Rapids, MI: Eerdmans, 1974), 130. Strauss (Mark, 155) and Walter Wessell (Luke, in EBC, vol. 8 [Grand Rapids, MI: Zondervan, 1984], 641) also follow this line of interpretation.
 Strauss suggests the demons were not the kind of beings Jesus wanted testifying who He was. “[T]he demons are inappropriate heralds of his person and mission (cf. 1: 25). Jesus will reveal his identity in his own time and through his own words and deeds,” (Mark, 155).
This doesn’t go far enough. Jesus tells both demons and healed men to not tell anybody about Him (cf. 1:44, 5:43). The real reason must be deeper than this. One good explanation is that the true nature of the Messiah cannot be fully appreciated until after His death, burial, resurrection and ascension. He comes the first time as the suffering servant; the second time as the conquering king.
 “Christ calls whom he will; for he is a free Agent, and his grace is his own,” (Henry, Commentary, 1782).
 “The proclamation which they were to make was the coming of the kingdom of God,” (Gould, St. Mark, 57).
 “This showed that the power which Christ had to work these miracles was an original power; that he had it not as a Servant, but as a Son in his own house, in that he could confer it upon others, and invest them with it,” (Henry, Commentary, 1783).
 This is one of the implications of the title. “As the Son of God, Jesus shares the Father’s glory, power, and authority,” (Strauss, Mark, 155).
 1833 New Hampshire Confession of Faith, Article 2.
Here are the notes for this week’s Sunday School. The audio is below:
Peter opens his first letter with these words:
Peter, [an] apostle of Jesus Christ – to [the] chosen who are resident foreigners; that is, [the] diaspora in Pontus, Galatia, Cappadocia, Asia and Bithynia, [chosen] according to God the Father’s plan, by the Spirit’s sanctification, for the purpose of obedience, as well as sprinkling with Jesus Christ’s blood. May grace and peace be always increasing to you! (1 Peter 1:1-2).
Peter isn’t trying to teach the Trinity; he just assumes it as he writes the opening words of the letter. It’s interesting that Peter doesn’t feel he needs to teach these Christians about the Trinity. We worship one being who is God, and within God three co-equal and co-eternal Persons have always existed – Father, Son and Spirit.
Here are some foundational pillars for understanding the Trinity:
- There is only one God
- God consists of three distinct Persons, with different roles and responsibilities
- Each Person has always existed
- Each Person is fully divine (e.g. not ⅓ divine)
- Each Person is one with the others
Here is the point:
- In 1 Peter 1:1-2, Peter discusses something specific each Person of the Trinity does when God saves somebody. Why do you think Peter spends so much time emphasizing God’s grace in salvation?
Knowing this is the truth about God, put yourself in a Christian’s shoes who heard this letter read, somewhere in Northern Turkey, on the shores of the Black Sea in the early 60s A.D.
- You’ve a Gentile, and you’ve grown up as a pagan. You’ve offered sacrifices to pagan idols at your temples, and worshipped many gods your entire life. Before you became a Christian, the Roman officials began encouraging people to offer incense to an image of the Roman Emperor
- You’ve become a Christian, and joined a small group of disciples. Most of these Christians are former Jews, whose parents first became Christians after making a pilgrimage to Jerusalem for Passover and Pentecost about 33 years before. They witnessed Jesus’ triumphal entry, His execution, and heard the rumors about His resurrection. They saw the miracle at Pentecost, when tongues of fire descended upon Christ’s disciples. They saw the results, as these men began to preach and teach the Gospel in languages from all over the world! They, like so many others, repented of their sins and believed in Jesus that day. They brought that faith back home, all those years ago.
- You’ve stopped worshipping the gods, you don’t go to the pagan temples, you don’t offer incense to the gods, and you refuse to worship and reverence the Emperor’s image. Your family has disowned you, and kicked you out on the street. Your entire community has disowned you; maybe they’ve even driven you from your hometown with threats of death.
- You have no friends, family, or social support structure – all you have is your brothers and sisters in Christ, who help provide for you as best they can.
How tempting would it would be to try and mold your pagan beliefs back with your Christian beliefs? How easy would it be to try and rationalize this kind of move? After all, you live in a syncretic culture – your friends and family would love if you’d just add Jesus to your list of pagan gods!
You’d need some pretty good reasons to stick it out and remain a faithful Christians in this kind of environment – so Peter gives you some:
- God has chosen you for salvation
- You’re resident foreigners, and part of a group of pilgrims who live in a very unholy land
- You’re not alone – there are others just like you scattered all throughout Pontus, Galatia, Cappadocia, Asia and Bithynia!
- You, and every single other Christian, were each chosen according to God the Father’s plan. This means you’re important (not in and of yourself), but you’re important to God
- You were set apart for divine service (i.e. “sanctified”) by the Spirit. God sent the Spirit to shine the Gospel light into your heart and change your mind about sin, righteousness and judgment, so that you would repent and believe
- This was all done so that you’d become a Christian, obey the Gospel, and have Christ’s work applied to your soul
All three Persons of the Trinity are involved in your salvation. If you’re the new Christian in Bithynia, this gives some extraordinary comfort to you as you think about life, late at night, when all your family, friends, community and entire life has gone up in smoke because of your faith. If you’re a Christian today, it does the very same thing.
Peter focus on the Trinity to give you hope. God chose you. The Spirit set you apart for service, so you’d be obedient to the Gospel and have the Son’s work applied to your soul. This is why you can continue on, day by day, week by week, month by month. This is why you can and must persevere for Christ.
I’m preparing to work through 1 Peter 1:1-2 this coming Sunday, for Bible study. The best way to teach through a book is to outline the entire thing to understand the flow of the argument, and then teach those units of thought individually. In my own outline, I kept 1 Peter 1:1-2 separate from vv. 3-9. Here are some good questions to ponder from this passage:
- What is the overall point of 1 Peter 1:1-9? Why do you think Peter spends so much time emphasizing God’s grace in salvation? Is he trying to teach systematic doctrine, or does he have another point?
- What does Peter mean by “chosen?” How does this tie into his main point in the next section (1 Peter 1:3-9)? What difference does this make for your life?
- What does Peter mean by “resident foreigners . . . the diaspora” How does this tie into his main point in the next section (1 Peter 1:3-9)? What difference does this make for your life?
- Why does Peter emphasize Christians are “chosen according to God the Father’s plan?” Is he specifically trying to teach doctrine, or does he have another reason?
- How does God actually carry out His plan of choosing? Who is the agent who gets this done?
- What does Peter mean when he wrote that you are chosen “by the Spirit’s sanctification?” What is sanctification? How does this tie into his main point in the next section (1 Peter 1:3-9)? What difference does this make for your life?
- What are the two purposes, or results, of God’s choosing His people? That is, once the Spirit sanctifies a person, what happens next?
- What obedience is Peter talking about? How does this tie into his main point in the next section (1 Peter 1:3-9)? What difference does this make for your life?
- What “sprinkling” is Peter talking about? What does he mean? How does this tie into his main point in the next section (1 Peter 1:3-9)? What difference does this make for your life?
The translation above is mine; here are the detailed notes. No matter which Bible translation you use, you’ll still be able to answer these questions!
Almighty and eternal God, so draw our hearts to thee, so guide our minds, so fill our imaginations, so control our wills, that we may be wholly thine, utterly dedicated unto thee, and then use us, we pray thee, as thou wilt, and always to thy glory and the welfare of thy people; through our Lord and Savior Jesus Christ. Amen.
From The Book of Common Prayer (New York, NY: Oxford University Press, 2007), 832-833.
1 Peter was written for this reason:
To remind and encourage Christians what God has done for them, and in light of that, encourage them to trust God, grow and live Godly lives in the midst of trials and sufferings, which all Christians have been called to endure for good and holy reasons.
This is a book for real people, living real lives, facing real problems, in a society and culture that really hated Christ and everything His Gospel stands for. Peter is a very practical man:
- He wrote 1 Peter to tell us why trials and suffering comes our way, and how to deal with them.
- He wrote 2 Peter to tell us why false teachers and deceivers come our way, and how to deal with them.
Peter gives us a Christianity completely different from the glossy, pop-Christian shallowness that largely characterizes the evangelical world in the West. Peter lives in a world that is very hostile to Christ and the Gospel. So do the people he writes to.
This background informs the way he writes, what he emphasizes, and the warnings he gives. Peter is a very serious man, a very sober man, a very concerned man – and he says all Christians should be, too
This seriousness, this soberness, this practical and “real” mindset is the worldview, the lens, through which he views the world and the faith. It should be ours, too.
Below is the audio from the Sunday School lesson:
Read the series so far.
How to Begin
Studying the Bible isn’t hard. I promise. You just need to have a plan. This is how the plan begins – you pick a topic.
Genius, isn’t it!?
What Not To Do
Remember, the Bible isn’t a cookbook of individual verses. The verse numbers are made up. They aren’t there in Greek or Hebrew. Some printer in the 16th century inserted verse numbers in the text during a carriage ride. That’s not a joke. The chapters also aren’t original. Chapter and verse numbers are just a easy way for us to find and reference things in the Bible, but they sometimes stop us from seeing the context.
So, before we go any further, know this:
- Don’t study the Bible by compiling a bunch of verses from all over the place
- Don’t study the Bible by looking for a particular word in a concordance
- Don’t. Do. It. Please. I. Am. Begging. You.
- Instead, study the Bible by reading passages. More on this later.
Pick a Topic
What do you want to study? Think about it. Be specific with your question. Narrow things down a little bit. A question that is too broad (e.g. “why did Christ come?”) will probably take a while to study. If you whittle your question down a bit (e.g. “what did Christ accomplish for sinners?”), then everything becomes much easier.
Not So Fast!
I suggest you do a few things before you dive right in to gathering data.
Talk to your pastor
Ask your Pastor for his answer. Don’t just bum-rush the poor guy 30 seconds after he finishes his sermon. Schedule a time for a brief chat, and tell him what you want to talk about. Have your talk. Take some notes.
Look at your church’s doctrinal statement
This will give you a lot of food for thought. It will also give you references to didactic (i.e. teaching) passages where your church believes this is all taught. Copy the passages down. Read them. Take notes. Pray. Think. Repeat.
Look at old creeds and confessions
Look at some confessions of faith from the past, to see what other Christians from days gone by have thought about this same question. Yes, there were Christians smarter than us who lived long ago, who already pondered all of this, and already wrote down their thoughts. You can read what they thought, and learn a few things.
I’m a Baptist, so here are three Baptist confessions I’d check out, along with two others:
- 1833 New Hampshire Confession of Faith
- GARBC Articles of Faith
- 1689 London Baptist Confession
- The Belgic Confession (rev. 1619)
- The Second Helvetic Confession (1564)
The 1833 New Hampshire Confession is short, punchy and very, very helpful. It’s a good place to go for a quick baseline read on what conservative Baptists have believed. This confession is the basis for the Southern Baptist Convention’s statement of faith, and the General Association of Regular Baptist Church’s articles of faith, too. It has been a bedrock confession for conservative Baptists in America for nearly two centuries. Take a look at it.
The GARBC’s Articles of Faith are, as I said before, based on the 1833 NHCF. But, it has been updated and expanded. It is clearly premillennial and dispensational. It is the confession which best aligns with my own beliefs.
The 1689 London Baptist Confession is very, very long. This is deep theology, in a lot of detail, with a lot of Scripture passage references. You definitely want to see what this document has to say.
The Belgic Confession was produced by Reformed Christians in the Netherlands. It is also long, very detailed, and full of Scripture references. It is a good reference document. The man who wrote it died as a martyr.
The Second Helvetic Confession was produced by the Swiss Reformed church in the 16th century, and was adopted by a whole host of national churches in Europe during and after the Reformation Era. This is a very thorough, very helpful document.
Remember this – you don’t have to agree with everything you read in these creeds and confessions. Nobody will ever agree on everything. But, you should read the pertinent sections where your question is addressed, and give serious thought to what they say.
Do you still need to look further?
Maybe your question has been answered. Maybe, after:
- Talking to your Pastor for 30 minutes,
- Reading your church’s doctrinal statement and reading the passages it cites,
- then reading some historic creeds and/or confessions about your topic
your questions have all disappeared! After all, you should work smarter, not harder.
You want to know how Adam was originally created. He wasn’t perfect, obviously! But, he also wasn’t like us. So, what was he like?
You meet with your Pastor, and even buy him a coffee because you’re such a nice person. He tells you Adam was not like us. Adam was innocent. He was made “very good.” Unlike us, he was “kind of morally neutral,” and had the free choice to obey God or reject Him. Adam didn’t have a sin nature, and wasn’t drawn or pulled by the temptation to sin like we are. In fact, this is so strange to us that we can’t even imagine what this must have been like!
You go away, energized and ready for more. Your church doctrinal statement reads:
We believe that man was created in the image and likeness of God, but that in Adam’s sin the human race fell, inherited a sinful nature, and became alienated from God; and, that man is depraved, and, of himself, utterly unable to remedy his lost condition (Gen. 1:26-27; Rom. 3:22-23; 5:12; 6:23; Eph. 2:1-3; 4:17-19).
This tells you . . . nothing. Thanks a lot.
Next, you turn to the confessions. The Belgic Confession reads, in part:
We believe that God created man from the dust of the earth and made and formed him in his image and likeness– good, just, and holy; able by his own will to conform in all things to the will of God.
But when he was in honor he did not understand it and did not recognize his excellence. But he subjected himself willingly to sin and consequently to death and the curse, lending his ear to the word of the devil.
For he transgressed the commandment of life, which he had received, and by his sin he separated himself from God, who was his true life, having corrupted his entire nature.
This is good stuff. This suggests Adam was good and holy. Unimpeded by a sin nature, Adam truly has a choice to follow God or listen to Satan and rebel against God. He deliberately decided to sin, and thus ruined himself and all of creation, too.
This is a little different from what you Pastor said, but it’s still in the same ballpark. In this confession, Adam isn’t neutral – he’s inclined to good and to righteousness.
The Second Helvetic Confession reads, in part:
In the beginning, man was made according to the image of God, in righteousness and true holiness, good and upright. But when at the instigation of the serpent and by his own fault he abandoned goodness and righteousness, he became subject to sin, death and various calamities. And what he became by the fall, that is, subject to sin, death and various calamities, so are all those who have descended from him.
This says the same thing. Adam was good and upright, and he had every advantage one could wish for. But, at Satan’s suggestion, he made his own decision to “abandon goodness and righteousness.”
What saith the 1689 London Baptist Confession? I’m glad you asked:
Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof, yet he did not long abide in this honor; Satan using the subtlety of the serpent to subdue Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation, and the command given to them, in eating the forbidden fruit, which God was pleased, according to His wise and holy counsel to permit, having purposed to order it to His own glory.
It says the same thing. What about more modern stuff?
The 1833 New Hampshire Confession of Faith reads:
We believe that man was created in holiness, under the law of his Maker; but by voluntary transgression fell from that holy and happy state; in consequence of which all mankind are now sinners, not by constraint, but choice; being by nature utterly void of that holiness required by the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin, without defense or excuse.
Same thing. It’s almost as though there’s a pattern here!
The GARBC Articles of Faith read:
We believe that mankind was created in innocence (in the image and likeness of God) under the law of his Maker, but by voluntary transgression Adam fell from his sinless and happy state, and all human beings sinned in him, in consequence of which all human beings are totally depraved, are partakers of Adam’s fallen nature, and are sinners by nature and by conduct, and therefore are under just condemnation without defense or excuse.
I told you this confession is derived from the 1833 NHCF. Notice it’s pretty much the same, but they dropped “holiness” for “innocence.” I think they’re trying to get the idea across that Adam wasn’t “holy” in the sense of “divine.”
I could go on, but you get the idea. Here is your data, so far:
- Your Pastor says Adam had an innocent, holy nature, and was morally neutral
- Your church doctrinal statement says nothing.
- All four confessions you’ve looked at, spanning from 1564 – 2017, agree that Adam was made holy and/or innocent, but made the deliberate decision to rebel against God.
- If Adam was holy and innocent, then temptation exerted no internal pull, tug or struggle within him. It was an external thing, and the draw for Adam wasn’t that he would gratify himself. The draw was that, by eating from the tree, he would free himself from God’s rule and be like Him. Interesting stuff. Makes you want to go back and re-read Genesis 1-3!
- You’ve studied the Scripture references your Pastor and the confessions have given you
At this point, you need to ask yourself – do I still have questions? No worries. If you do, we go onto the next step . . . next time!