The Proper Distinction Between Law & Gospel by C.F.W. Walther

Law&Gospel

Thesis I.
The doctrinal contents of the entire Holy Scriptures, both of the Old and the New Testament, are made up of two doctrines differing fundamentally from each other, viz., the Law and the Gospel.

Thesis II.
Only he is an orthodox teacher who not only presents all articles of faith in accordance with Scripture, but also rightly distinguishes from each other the Law and the Gospel.

Thesis III.
Rightly distinguishing the Law and the Gospel is the most difficult and the highest art of Christians in general and of theologians in particular. It is taught only by the Holy Spirit in the school of experience.

Thesis IV.
The true knowledge of the distinction between the Law and the Gospel is not only a glorious light, affording the correct understanding of the entire Holy Scriptures, but without this knowledge Scripture is and remains a sealed book.

Thesis V.
The first manner of confounding Law and Gospel is the one most easily recognized — and the grossest. It is adopted, for instance, by Papists, Socinians, and Rationalists, and consists in this, that Christ is represented as a new Moses, or Lawgiver, and the Gospel turned into a doctrine of meritorious works, while at the same time those who teach that the Gospel is the message of the free grace of God in Christ are condemned and anathematized, as is done by the papists.

Thesis VI.
In the second place, the Word of God is not rightly divided when the Law is not preached in its full sternness and the Gospel not in its full sweetness, when, on the contrary, Gospel elements are mingled with the Law and Law elements with the Gospel.

Thesis VII.
In the third place, the Word of God is not rightly divided when the Gospel is preached first and then the Law; sanctification first and then justification; faith first and then repentance; good works first and then grace.

Thesis VIII.
In the fourth place, the Word of God is not rightly divided when the Law is preached to those who are already in terror on account of their sins, or the Gospel to those who live securely in their sins.

Thesis IX.
In the fifth place, the Word of God is not rightly divided when sinners who have been struck down and terrified by the Law are directed, not to the Word and the Sacraments, but to their own prayers and wrestlings with God in order that they may win their way into a state of grace; in other words, when thy are told to keep on praying and struggling until they feel that God has received them into grace.

Thesis X.
In the sixth place, the Word of God is not rightly divided when the preacher describes faith in a manner as if the mere inert acceptance of truths, even while a person is living in mortal sins, renders that person righteous in the sight of God and saves him; or as if faith makes a person righteous and saves him for the reason that it produces in him love and reformation of his mode of living.

Thesis XI.
In the seventh place, the Word of God is not rightly divided when there is a disposition to offer the comfort of the Gospel only to those who have been made contrite by the Law, not from fear of the wrath and punishment of God, but from love of God.

Thesis XII.
In the eighth place, the Word of God is not rightly divided when the preacher represents contrition alongside of faith as a cause of the forgiveness of sin.

Thesis XIII.
In the ninth place, the Word of God is not rightly divided when one makes an appeal to believe in a manner as if a person could make himself believe or at least help towards that end, instead of preaching faith into a person’s heart by laying the Gospel promises before him.

Thesis XIV.
In the tenth place, the Word of God is not rightly divided when faith is required as a condition of justification and salvation, as if a person were righteous in the sight of God and saved, not only by faith, but also on account of his faith, for the sake of his faith, and in view of his faith.

Thesis XV.
In the eleventh place, the Word of God is not rightly divided when the Gospel is turned into a preaching of repentance.

Thesis XVI.
In twelfth place, the Word of God is not rightly divided when the preacher tries to make people believe that they are truly converted as soon as they have become rid of certain vices and engage in certain works of piety and virtuous practices.

Thesis XVII.
In the thirteenth place, the Word of God is not rightly divided when a description is given of faith, both as regards its strength and the consciousness and productiveness of it, that does not fit all believers at all times.

Thesis XVIII.
In the fourteenth place, the Word of God is not rightly divided when the universal corruption of mankind is described in such a manner as to create the impression that even true believers are still under the spell of ruling sins and are sinning purposely.

Thesis XIX.
In the fifteenth place, the Word of God is not rightly divided when the preacher speaks of certain sins as if there were not of a damnable, but of a venial nature.

Thesis XX.
In the sixteenth place, the Word of God is not rightly divided when a person’s salvation is made to depend on his association with the visible orthodox Church and when salvation is denied to every person who errs in any article of faith.

Thesis XXI.
In the seventeenth place, the Word of God is not rightly divided when men are taught that the Sacraments produce salutary effects ex opere operato, that is, by the mere outward performance of a sacramental act.

Thesis XXII.
In the eighteenth place, the Word of God is not rightly divided when a false distinction is made between a person’s being awakened and his being converted; moreover, when a person’s inability to believe is mistaken for his not being permitted to believe.

Thesis XXIII.
In the nineteenth place, the Word of God is not rightly divided when an attempt is made by means of the demands or the threats or the promises of the Law to induce the unregenerate to put away their sins and engage in good works and thus become godly; on the other hand, when an endeavor is made, by means of the commands of the Law rather than by the admonitions of the Gospel, to urge the regenerate to do good.

Thesis XXIV.
In the twentieth place, the Word of God is not rightly divided when the unforgiven sin against the Holy Ghost is described in a manner as if it could not be forgiven because of its magnitude.

Thesis XXV.
In the twenty-first place, the Word of God is not rightly divided when the person teaching it does not allow the Gospel to have a general predominance in his teaching.

You may read each of C.F.W. Walther’s lectures on these theses at this link.

A “Yuuuge” Mental Buffet

Mental Buffet

 

I’ve been slacking off on the mental buffets so I decided to make up for it with this one…

 

Is My Repentance Enough? – Chad West

“Every choice I make affects me and those around me. The physical consequences of my actions might well echo down the hall of the rest of my life. Worse, it’s an affront to God. But our imperfect repentance doesn’t keep the gift of God’s love from washing us clean. His forgiveness isn’t based on how perfectly we get the grammar, or how well dressed we are when we present it to our Father. Forgiveness is based on the finished work of Jesus, not how well we repent.
Of course I’m not saying to half-do it. But I don’t think I’m talking to people who want to half-do it. I’m talking to people who are sincerely sorry for their sins—so sorry they can’t imagine their screw-ups can be made right.”

 

Discovering Liturgy – Heidi Johnston

“Not only does this intentional practice train you heart towards thankfulness, it also teaches you to see differently. I am beginning to realise how much discipline it takes to cultivate a moment by moment awareness of God’s presence in all things and I am grateful for the new place good liturgy has come to play in this ongoing battle.”

 

It’s Gospel Law the Way Down – JDK

“You see, the distinction between law and gospel is not related to grammar, semantics, or even theology, but power: the gospel silences the accusation, curse, and demand of the law. Now, this is not, as some will be quick to say, the (impossible) heresy of anti-nomianism, as if we could somehow will away the demand of the law, or simply be freed from it’s accusation. It is, instead, when G-D becomes Father, when Moses and Elijah disappear and only Jesus remains, when this “true saying that is worthy for all people to receive, that Christ Jesus came to save sinners,” is heard, then he/she is one whom the Son has set free, and is free indeed (Jn 8:36).”

 

Keep Christianity Weird – Joshua Kinlaw

“Christianity’s sheer familiarity has desensitized us to its radicalness. Hurtado aims to show how the “odd” became “commonplace,” by surveying the first three centuries of the Jesus movement. In fact the very concept of a book can be traced to early Jesus followers. The “bookishness” of the movement is one of the “distinctives” Hurtado describes, which helped make a ragtag group of Jewish schismatics into a global institution. It also offered a radically new way of thinking about three things: identity, religion, and morality.”

 

Protestant Priestcraft – Douglas Wilson

“But know this—wine for the world is not the same thing as wine for the priest only. Bread for the world is the grace of God that challenges priestcraft everywhere—whether those “priests” are Protestant or Catholic.”

 

Education, Gospel, and Freedom – Rod Rosenbladt

“In this short lecture, Dr. Rosenbladt tackles modern education and how it has transitioned from what educational institutions were originally established to do in early American history to the institutions that they are today, and how that relates to basic Christian doctrine and individual liberty.

This lecture was presented on Monday, October 2015 as the first of Concordia University Irvine’s CUI Bono lecture series for the academic year.”

 

Why do we gather for corporate worship? Five essential reasons – Brian Croft

“When a congregation collectively sits under the preached Word, a level of accountability is established and nourished among the hearers to urge each other to go and apply that sermon. A greater obligation to “do something” with the Word preached and to rely on one another for help and strength to obey it exists in this kind of community life that is not present when we listen in isolation or hop churches depending upon who is preaching that week.”

A Mental Buffett // 28 Apr 2017

 

Mental Buffet

Some reading material for the eager mind and the hungry soul.

 

Pathologically Moral – Ted Peters

“We frequently face moral dilemmas. When neither neutrality nor nonaction is an option, when distinguishing what is purely right from what is purely wrong is impossible, what then? Sin bravely, says Luther. None of us can live the moral life as Pontius Pilate had wanted, namely, with clean hands. But the forgiven sinner loves her neighbor with dirty hands.”

 

His Irresponsible Love – Bryan Lowe

“Regulating the watering hole becomes a compulsion, and a necessary work of the “Church.” Jesus’ love is for all is a confirmed fact, but we must have some standards of decorum and appropriate levels of conduct and respect. “We the keepers-of-the- spigot are called to take some responsibility in this,” we end up saying.”

 

Ten Questions for Pastors and Polemics – Kevin DeYoung

“It may seem like everyone wants you or me to say something. But maybe it’s okay for you and I to admit that sometimes we don’t really have much to say.”

 

Putting Down My Inner Polemicist – Samuel James

“The allure of polemics is the thrill. There’s an actual adrenaline kick when you’re breezily dismantling (at least in your own head) other people’s wrongness. There’s a feeling of control, of power, and, especially if this is a kind of Christianized sort, of doing God’s work. Being given a chance to feel smarter than someone else in the name of Jesus is an offer many of us can’t refuse.”

The Gospel for Cynics, Doubters, and Skeptics

GospelForCynics

The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, “We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.” Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” When Jesus saw Nathanael coming toward him, he said of him, “Here is truly an Israelite in whom there is no deceit!” Nathanael asked him, “Where did you get to know me?” Jesus answered, “I saw you under the fig tree before Philip called you.” Nathanael replied, “Rabbi, you are the Son of God! You are the King of Israel!” Jesus answered, “Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.” And he said to him, “Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.” – John 1:43-51, NRSV

I’m going to have the privilege of teaching over this passage in Bible Study at my church in a couple of weeks and the more I read this passage, the more I can’t help but think about the different personalities that come into play here.

Philip

In the passage, Philip is mentioned first. Jesus said, “Follow me” and that’s exactly what Philip did. Philip followed him without question or hesitation. Now, what does Philip do? He finds Nathanael, and he tells him that they’ve found the Messiah. We’ll touch on Nathanael’s response in a bit, but notice Philip. He seems enthusiastic about telling people about the Messiah. This same enthusiasm is a common personality trait of his. It’s why he’s able to be an effective witness to the Gospel of Christ.

In Acts 8, he witnesses to and baptizes a eunuch and in Acts 21:8 he is given the title of ‘Evangelist.’   I think it’s fair to deduce from what little the New Testament has to say about Philip that he is someone who is optimistic, and he’s someone that we might refer to as a ‘go getter.’

Personally, I can’t relate.

However, pay attention to what Philip says when Nathanael tries to argue with him – “come and see.” I think modern Christendom can learn a thing or two simply pausing and reflecting on this passage. Philip doesn’t try to argue with Nathanael, he just says, “Come and see.” He’s saying, “Alright, find out for yourself.”

You see ads all the time that have money-back guarantees and they say, “If you’re not completely satisfied with the product then send it back and you’ll get your money back.” Now, we know that’s not entirely true. Before you’re able to get your money back, there’s a lot of bureaucratic red tape that you have to go through, but what Philip says to Nathanael is better than a money-back guarantee. He simply says, “Come and see.”

Honestly, I think that’s the most effective way to evangelize. You not see a boost in church attendance by evangelizing like that, but that’s because we’ve defined success by the numbers, but that’s another blog post for another time.

Nathanael

I can relate to Nathanael. Notice his response to Philip – “Can anything good come out of Nazareth?” Why would Nathanael say this? I would say that Nathanael is being realistic.

As we’ll see later, Nathanael is a student of Old Testament. There’s not anything mentioned about the Messiah coming from Nazareth. Nazareth was also a poor village and possibly known for its moral corruption. Usually poverty and crime go hand in hand so it wouldn’t be a stretch of the imagination to think of Nazareth as such a town.

Nathanael is having a hard time conceiving the notion that the Messiah that he believed was going to be coming to bring political revolution to the Jews was going to be coming from a place like Nazareth.

When He sees Jesus, Jesus says, “Here is truly an Israelite in whom there is no deceit!” Before Nathanael fully recognizes Jesus for who He is, he’s probably thinking, “Alright, this guys is trying to sell me something so he asks, “Where did you get to know me?”

He wants to be sure that Jesus is really the Chosen One of God, and I don’t think there’s anything wrong with wanting to be sure. Notice what Jesus says – “I saw you under the fig tree before Philip called you.” This is where we learn about Nathanael being a student of the Scriptures.

Cultural context is important because things in Scripture aren’t always as they appear on the surface. When we read this without cultural we might, “Oh, Jesus had a vision of Nathanael chilling out under a fig tree.” It’s not that simple.

According to the NIV First Century Study Bible, ‘under the fig tree’ was a euphemism for studying the Hebrew Scriptures. Jesus pointed out that Nathanael was a ‘true Israelite’ because he had been studying the Scriptures. We see this taken a step farther whenever Jesus mentions that they would see “angels of God ascending and descending upon the Son of Man.” There’s only one other place in Scripture where that phrase is used and it’s in Genesis 28:10-15 where Jacob has a vision of a stairway going into Heaven and angels ascending and descending on the stairway.

In Genesis 28, after Jacob has the vision, God reminds him of the promise to bless his seed. Jesus was communicating to Nathanael the promise to bless his Jacob’s seed has been fulfilled in Himself. He is the stairway to Heaven between God and man.

Jesus

Finally, we come to the personality of Jesus. If I were going to fully talk about how Jesus is, it would take too long so I simply want to look at how He is portrayed in this passage.

First, Jesus is humble. Although His humility is not directly alluded to in the passage, I think it’s something that we can still deduce when we consider Jesus coming from a town like Nazareth. I already mentioned that the town itself was probably a ghetto filled with poverty and moral corruption.

It would’ve been enough for Jesus to put on human flesh and live on earth, but it wasn’t enough for Him. He knew the kind of life He was getting into. He chose to be born to Joseph and Mary. He knew they would live in Nazareth – that little podunk village that nothing good can come from. He chose that life. Jesus is of more value and worth than we could ever attribute to Him and yet, He chooses to live among the meek, the lowly, the humble, and the outcast so that those meek, lowly, humble, and outcast could see that He relates to them.

Second, Jesus is understanding. When Nathanael asks Him how He got to know him, Jesus doesn’t have to give Nathanael an answer. Jesus doesn’t him anything, and yet he understands Nathanael’s desire for an explanation.

Jesus seeks us out as we are, not as we’re going to be. He looks into our souls and He sees us – the real us, not the mask we put on for the others, but the real, broken, insecure us that has a an existential crisis at least three times a week at the most inconvenient times.

Jesus understands us, and that is why the writer of Hebrews says, “We do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.” (Hebrews 4:15-16, NRSV)

A Mental Buffet // 16 Mar 2017

Mental Buffet

Some reading material for the eager mind and the hungry soul.

Does God Love Everyone the Same? – Jeff Robinson

“God’s love for sinners should always astound and humble us. It must never be reduced to a merely academic matter. Rightly did the psalmist wonder, “What is man that you are mindful of him, and the son of man that you care for him?” (Ps. 8:4).”

 

Don’t Settle for Jesusy Advice – Matt Johnson

“If you’ve been told that the core of Christian faith is about your ongoing transformation by making good on all the Jesusy advice, you’re getting ripped off.”

 

Jesus Will Finish the Mission – John Piper

“The grace of missionary service is as irresistible as the grace of regeneration. Christ can promise universal proclamation because he is sovereign. He knows the future success of missions because he makes the future. All the nations will hear!”

 

The Image of God and the Quest for Holiness – David Long

“Being the people of God is a matter of having one’s very being restored to the image of God. In Paul’s terms, it is being conformed to the image of Christ.”

Reflections on the Valley of Vision: Sincerity, Part 1: Some Thoughts on Authenticity

reflections-of-sincerity

“You desire truth in the inward being;
Therefore teach me wisdom in my secret being.”
– Psalm 51:6, NRSV

(Full prayer may be read here)

In this post, I mostly want to share some introductory thoughts going into the prayer, and in the next post, I’ll give some personal thoughts and commentary over the prayer.

I don’t know about you, but I have doubts about my salvation. Sometimes the thought plagues my mind that I could be one of those to whom  Jesus says, “I never knew you. Get away from me, you who practice evil!” (Matthew 7:23, ISV)

When this happens, I often pray from the Valley of Vision because there are times when I know what I want to pray, but I can’t seem to find the words, and usually when I read the prayers I think, “This is exactly how I’m feeling and this is exactly what I want to say to God.” I had one of those moments this past Sunday as I was flipping through the Valley of Vision and came across the prayer for sincerity. It was so fitting because I believe that God’s people just aren’t authentic enough in their faith.

Not all Christians feel this way. Some people think, I suppose, that we should drink lemon juice for communion so we look holier. Bill Muehlenberg wrote, what I would describe as, an almost scathing article against the idea of “authentic” Christianity. He made statements like, “Forget this foolishness of avoiding hypocrisy by embracing and settling for carnality and second-rate Christianity….Forget this lousy talk about “authenticity” and start talking about biblical holiness.” Now, all that talk of ‘biblical holiness’ sounds nice to the red tie-wearing, conservative, church goer that arrives to worship 15 minutes early every Sunday, makes sure they always have the same spot in the sanctuary, but reality is that biblical holiness is not something we can accomplish in and of ourselves. Holiness is given to us in Christ. That’s the only way one can reconcile Ephesians 2:8 (“by grace you are saved and not of works”) and Hebrews 12:14 (“without holiness no man shall see the Lord) without believing that you can lose your salvation or that you have to finish the work of salvation.

We’re not perfect. We struggle. We fall. We sin. And we have a tendency to hide behind a mask and we may (intentionally or unintentionally) lead people to think that we’re better than what we are. Dr. Steve Brown said “Christians are masters at hidden agendas and masks” and I couldn’t agree more. We all have a mask that we like hiding behind because it’s comfortable so that’s when I read the prayer for Sincerity in the Valley of Vision, I feel convicted of my sin and yet at the same time I’m comforted because I access to the Father by His grace so I don’t have to wear a mask in front of Him. He knows how bad I am and He loves me anyway.

There’s no reason to have a mask on before the throne of grace. Jesus has seen all the ugly parts and He’s not going anywhere. In Hebrews 13, the writer reminds his audience in verse 5 that Jesus has promised that He will never leave us nor forsake us, and then in verse 8 the writer says boldly that “Jesus Christ is the same yesterday and today and forever.” Life is unstable and the challenges that we face in life can cause us to become unstable, but Jesus is a friend that sticks closer than a brother (Proverbs 18:24). Jesus is stable foundation you can build your life on. Trust Him.

Resources:

The Valley of Vision

Agendas and Masks by Steve Brown

Hidden Agendas with Steve Brown

And if you thought the Muehlenberg article was bad, check out “Has ‘Authenticity’ Trumped Holiness?” by Brett McCracken on The Gospel Coalition.

Sermon Notes: “Believing The Shepherd”

sheep

(These are the notes from a sermon that I preached a while back. Feel free to use them for your own study. Note, this is not a manuscript so some of the thoughts may seem scattered.)

Text: John 10:22-30

Introduction
I like using the Lectionary when I’m trying to decide what passage I need to preach because it will force you deal with things in the passage you may not feel comfortable dealing with. In a way, I think we should all (preacher or layman) get on some kind of a reading plan that will force us to read the Bible as a whole because you will find yourself in parts of the Bible that you ordinarily wouldn’t read and you’ll end up learning some things you didn’t know before, and you end up in a situation where the Bible confronts you and begins to tear at the fabric of what you were always taught to believe, and when this happens we need to let the Bible drive any of our pre-conceived notions that do not line up with what we’re reading in Scripture.

“We must allow the Word of God to confront us, to disturb our security, to undermine our complacency and to overthrow our patterns of thought and behavior.” ― John R.W. Stott

So tonight, I’ll be using John 10:22-30 as my main passage, but I will be jumping around to different parts of Scripture so that I can show you what the Bible forces us to deal with as we read this passage and seek to understand it’s meaning.

At the beginning of this passage, there’s three things we need to notice about the setting. There’s an important place, an important person, and an important party.

Important Person – Jesus the Messiah, the Jewish leaders have been hounding Him to tell them plainly if He is, in fact, the Messiah. And if you are paying attention to the chronology of John, then you’ll notice that this actually one of the more humorous passages in the Gospels and you’ll see why in a little bit.

Important Place – The Temple, more specifically, Solomon’s porch. “This place is important; it was the porch or portico on the east side of the Temple and was called the “Porch of Judgment.” From this location, the King would make his judgments and exercise justice for those who were brought before him. And here is Jesus strolling through this historic location, physically embodying justice in this place of justice — something his life and teachings were all about.”

Important Party – The Feast of Dedication, sometimes called the Festival of Lights, and today this event is known as Hanukkah. The Jews celebrated (and still celebrate) Hanukkah to remember a time when God kept the lamps in the temple burning for eight days even though there was only enough oil to last one day due to an oil shortage because of war in the land at that time.

As we keep these things in mind, let’s also notice that Jesus has been in Jerusalem since the Feast of Tabernacles which you read about in John 7 and He has been periodically teaching in the temple and revealing Himself as the Messiah that was promised in the Old Testament.

Our 3 points will be the following:
The Reason for Unbelief (verses 24-26)
The Reason for Belief (verse 27)
The End Result (verses 28-29)

The Reason for Unbelief (verses 24-26)
Notice what verse 26 says, “But ye believe not, because ye are not of my sheep.” It doesn’t say “you are not of my sheep because you do not believe.” See, we can’t simply look at the passage and say, “Well then, their problem is that they simply do not believe. They’re just blatantly ignoring the facts.” While there’s truth to that, the problem isn’t simply unbelief, unbelief is only a symptom of a greater disease. The greater disease is deadness in sin. Remember what Paul says in Ephesians 2, “You were dead in your sins.”

We often like to imagine Jesus as a lifeguard that throws us a life saver as we’re drowning in the sea of sin, but that analogy wrong, because Paul says the wages of sin is death. So, if you’re not saved, then you’re not sick in your sins, you’re not the brink of death in your sins, you’re dead in your sins.

So then, Jesus isn’t some lifeguard that throws you a life saver, He actually swims to the bottom of the ocean and carries your corpse up out of the sea, and breathes into you, the breath of life. So, then the problem people do not believe what Jesus is plainly telling them isn’t simply unbelief, it’s unbelief as a result of dead men walking in their sin.

In another place, Jesus makes a clear distinction between sheep and goats, so if Jesus is telling these Jews, “you do not believe because you are not my sheep” then it must follow that they are goats. And Jesus says, there will come a day when He separates the sheep from the goats. He will place the sheep on His right hand, and the goats on His left hand.
“Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels” [Matthew 25:41 NRSV]

Jesus is making the clear distinction, unless you believe what He says about Himself in the Scriptures and follow Him, then you are nothing more than unbelieving goat.
“How do I know if I’m a sheep or a goat?” It’s simple. Do you desire to follow Christ and believe what He says? Then you’re a sheep. If you’re confronted with Scripture, and it doesn’t phase you or change you, then you’re a goat. Sheep love and follow Jesus.

The Reason for Belief (verse 27)

“My sheep hear my voice. I know them, and they follow me.” – [John 10:27 NRSV]

“Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit. The one who enters by the gate is the shepherd of the sheep. The gatekeeper opens the gate for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice. They will not follow a stranger, but they will run from him because they do not know the voice of strangers.” – [John 10:1-5 NRSV]

What is He saying here? When the shepherd calls, the sheep follow.

Do you remember that old song, “I Have Decided to Follow Jesus”? In the old school, when someone would make a decision for Christ, we would strike up the band and sing “I have decided to follow Jesus, no turning back, no turning back.” That’s all well and good as long as we understand we don’t make the decision on our own apart from the inward drawing of the Father, by the power of the Holy Spirit.

“No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.”
– [John 6:44-45 KJV]

Let’s look at verse 45 in the NRSV just to good grasp of the meaning…
“It is written in the prophets, ‘And they shall all be taught by God.’ Everyone who has heard and learned from the Father comes to me.” – [John 6:45 NRSV]

Notice, Jesus says, “It is written in the prophets…” Anytime you see that phrase mentioned, you need to look in the Old Testament to the passage that is being quoted and read it in context.

“And they all shall be taught by God.” – Although this is not a direct, word for word quote, Jesus pulls this from two passages in the Old Testament that speak of the same event – the promise of the New Covenant.

“But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. No longer shall they teach one another, or say to each other, “Know the LORD,” for they shall all know me, from the least of them to the greatest, says the LORD; for I will forgive their iniquity, and remember their sin no more.”
– [Jeremiah 31:33-34 NRSV]

“All your children shall be taught by the LORD, and great shall be the prosperity of your children.” – [Isaiah 54:13 NRSV]

Here’s the big question: What does all this mean for us? It means that God, in love, has brought us into His covenant and placed us in fellowship with a covenant community of believers.

It means that our belief does not come from within us, it comes from God who loves us, draws us, saves us, sanctifies us, and will one day, glorify us. God is the cheif operator in our salvation, not us. John makes that clear at the beginning of His gospel account in John 1.

“He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
– [John 1:11-13 KJV]

Prior to being born again, we were enemies of God without hope in the world, but the will of God intervened for us, and drew us to a point in our lives where we knew we had to come to Jesus or be lost forever.

The End Result (verses 28-29)

“My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” – [John 10:27-29 KJV]

Let’s think about John 3:16 for a second. We know John 3:16, we love John 3:16, we can all quote John 3:16. We don’t dispute it. Yet, when it comes to verses like John 10:28-29, we want to say, “God gives them eternal life, but…” or “I know it says no one can pluck us out of God’s hand, but…” There are no ‘buts.’ There is nothing in the text that indicates that Jesus DOES NOT mean what He says.

There’s only one condition here. The sheep must follow, and He gives them eternal life.

Here’s how it works.

The Shepherd calls, the sheep follow, He gives them eternal life.

The Shepherd ALWAYS calls. The sheep ALWAYS follow. The Shepherd ALWAYS grants eternal life to the sheep. This is the beauty of Unconditional Election. Our election in Christ is sure. Our salvation is secure. There is ABSOLUTELY NOTHING that can be done for our salvation to be lost.

I can hear someone asking now, “But what if the sheep ever stop following?” Then that’s not a sheep, that’s a goat. The sheep may stray, but shepherd always brings the sheep back.

“How do we know who is a sheep and who is a goat?” It’s none of our business, Jesus will separate them Himself.

Now, here’s the big question for you tonight? Are you a lost sheep? Do you need Jesus to find you? Do you need hope that only salvation can give? You may be here, and you may be saved, but you need the joy of your salvation restored. Jesus can grant you joy unspeakable and full of glory.