The Liberty

In Christ we’re free, absolutely free; He paid a great price to deliver us, so we should stand fast in that freedom, rejoice in it, and not return to bondage. (Ga 5:1) It’s like He’s given us the key to our own prison door and expects us to use it. But what exactly is freedom, and how do we walk in it?

Those who find A Scandalous Freedom (Steve Brown, 2004) in Christ, define freedom as “exemption or liberation from the control of some other person, or some arbitrary power.” (p.6) To them, freedom in Christ means we may live as we please, with no rules, constraints, expectations or obligations toward God. The claim is that we have God’s permission to do whatever we want; anything else is “a weird sort of freedom.” (p.7) Their claim is that God will love us just as much, be just as fond of us, no matter what we do, and that He will never be angry or disappointed in us. (p.14)

Yet Christ defines freedom differently, as the ability and tendency to keep God’s Law: when we break God’s law we become slaves to sin (Jn 8:34); so freedom is deliverance from the tendency and inclination to sin (Ro 7:24-25a), being given a new nature that aligns with God’s law. (He 8:10) He says, in effect, that freedom is the ability to live according to our design, and that our design is to be in right relationship with God, to love and obey Him; there’s no salvation, deliverance or freedom apart from this. (1Jn 3:7-8)

Freedom isn’t about having no master; it’s about having the right master. We all have a master: we either serve sin or we serve obedience. (Ro 6:16) Outside Christ we’re slaves to sin (vs 17), but Christ sets us free from sin to serve righteousness. (vs 18) Our new nature serves God’s law, but any lies remaining within us will always serve sin. (Ro 7:25b)

Sin always springs from a lie and takes us captive (2Ti 2:25-26); so freedom is walking in truth, for the truth makes us free. (Jn 8:32) Those who find permission in Christ to sin are simply twisting God’s grace into indulgence, missing Christ entirely. (Jud 1:4)

Lies about freedom are often rooted in a misunderstanding of grace, confusing it with leniency, mercy, and forgiveness, and thus reading related scriptures incorrectly. Grace is the divine influence upon the heart, and its reflection in the life. (Strong) It is the very power of God enabling us to live free of sin, to be aligned with His law. Grace is divine enablement, not unconditional forgiveness and love. So, thinking grace gives us freedom to sin is an open contradiction: it’s like freedom to be sick in our healing, or filthy in our cleansing. It is this misunderstanding of grace which gives the half-truths of Christian “freedom” their insidious appeal.

It is true that God loves and forgives believers totally and unconditionally; there is no sin that Christ did not atone for, and He will never impute sin to any believer. (Ro 4:8) But this is only half of the truth.

The rest of the truth is that believers don’t sin, or break God’s Law (1Jn 3:4), on purpose, carelessly, as a manner of life. (1Jn 2:4) Believers have a new nature that’s obedient to God (1Pe 1:2), that’s inclined toward righteousness and holiness. (Ep 2:10)

Yet believers do sin (1Jn 1:8), missing the mark of perfection even as we try our best to obey. And when we sin, we have an advocate with the Father, Jesus Christ the righteous. (1Jn 2:1) So, once we have salvation we can never lose it: it is eternal. (He 5:9) But thinking this implies freedom to sin willfully and presumptuously is a gross misunderstanding of the gospel. (He 10:26-27)

As believers, we work out our deliverance from sin with fear and trembling (Php 2:13), knowing God Himself is working His grace in us according to His good pleasure. (vs 14) And He that began this good work in us will continue to perform it until the Day of Jesus Christ. (Php 1:6)

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As a Little Child

Christ tells us that to enter God’s kingdom we must receive it like a little child would. (Lk 18:17) Some manner of childlikeness is therefore intrinsic in regeneration, so it’s important to understand what this looks like: there’s no salvation without it.

Firstly, we note that God isn’t telling us to be childish (1Co 13:11), foolish (Pr 22:15), or childlike in our understanding (1Co 14:20a,c); God wants us to be mature in knowledge and wisdom. Rather, we’re to be as children in malice (vs 20b), not bitter, vengeful, jaded and resentful, wishing harm to others for the sake of it.

Neither are we to be voluntarily weak and vulnerable, inappropriately dependent on others. God commands us to be poor in spirit (Mt 5:3), not spiritually self-sufficient (2Co 3:5), but He also commands us to be strong (1Co 16:13)

Godly childlikeness seems to be primarily in the context of humility: small children don’t tend to think too highly of themselves. (Mt 18:4) They’re not preoccupied with status, with how they stack up against others, or in feeling certain tasks are beneath them. They aren’t envious or bitter.

Further, small children are generally very teachable, curious, wanting to learn, grow and understand. (1Pe 2:2) They tend to trust what adults tell them, depending on those who are older and wiser to guide and protect them. This isn’t the same as being gullible (Pr 14:15); children aren’t capable of understanding the world well enough to navigate it wisely (Lk 2:52), so they’re involuntarily dependent and vulnerable. (Mt 18:6) They aren’t locked into preconceived biases which blind them to the truth when they hear it. They are, in a sense, strong in faith. This is how we’re to respond to God, as a little child trusts a loving parent: God is infinitely beyond us in power and knowledge, so we should trust what He says implicitly, and without reservation.

Small children tend to repent when appropriately corrected, and to try to please those in authority when consistently and lovingly disciplined. Their hearts aren’t hard; they enjoy being loved and cared for, being in relationship with their father, being close to him and nurtured by him. Similarly, regeneration produces in us an obedient heart (1Pe 1:2), one that readily yields to correction and seeks to serve and obey our Heavenly Father.

Unless we’re transformed, and become as little children, we won’t enter His kingdom. (Mt 18:3) We must find God at work in us, transforming us in humility and holiness such that we’re unassuming, trusting in the goodness of our Father, not pretending to be worthy of the gift, simply joyful and grateful.

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Save with Fear

Modern Evangelical Christians have dramatically shifted emphasis in presenting the Gospel, away from hellfire and brimstone as in earlier days, to focus almost entirely on God’s love.

The love of God is amazing, for sure, certainly less offensive than Hell fire; to comprehend it is to be filled with all the fullness of God. (Ep 3:19) But is this a good move? In other words, is this shift in focus a biblical one, or might it tend toward compromise, lukewarmness, and spiritual decay?

Putting it another way, should the unregenerate, those who don’t already deeply love Jesus Christ (1Co 16:22), be encouraged to meditate on God’s love? Or is this a topic which should generally be reserved for committed Christians?

If we consider the biblical emphasis, God’s universal love for Man is only explicitly highlighted twice in all of Scripture (Jn 3:16, Tit 3:4); entire gospel accounts – written to introduce the life and ministry of Christ to the world – don’t mention it, nether does the inspired history of the early Church, in showing us how to spread the Gospel to the nations.

However, the wrath of God is made plain several hundred times throughout the Word, and repeatedly emphasized by Christ Himself in the Gospels. John the Baptist introduces Christ by preaching repentance (Mt 3:2) and warning of eternal fire. (Mt 3:12) Paul is mindful of the terror of God as he’s persuading men (2Co 5:11), acutely aware that those who don’t know God are in real, eternal danger. (Php 3:18) Jude advises us to make an exception for certain kinds of people, compassionately entreating them with gentleness (22), but to generally use fear as a primary motivation in our witness. (23) Why might this be?

Telling those who don’t fear God how much He loves them isn’t actually a very loving thing to do; it tends to downplay the imminent danger they’re in, how urgently they must repent and turn to God. By the fear of the Lord we depart from evil (Pr 16:6); this is the first step in seeking God. (Is 55:7) Unless a lost soul is seriously going after God, seeking Him with all their heart (Je 29:13) and striving to enter the kingdom (Lk 13:24), they’re actually hardening their heart. (He 4:7) Focusing on love is simply inappropriate here.

As we prayerfully encourage souls to pursue the living God (Da 12:3), we must do so in love, being mindful of their peril, yet using discernment in how we engage. (Mt_7:6) Anyone in the West already has sufficient access to salvation truth to find God if they want to; shoving it in their face may actually do more harm than good. (2Pe 2:21) Christ only offers the gospel to those who are humbly seeking it (Lk 10:21), and the Apostle Paul does the same. (Act 17:31)

Let’s soberly contemplate the eternal, fiery torment of lost souls as we engage them in our witness. (He 10:31) May God melt our hearts until sinners feel our trembling (Php 2:12) and our tears (Ac 20:31), as God reaches out to them through us. (2Co 5:19) Our Lord, Man of sorrows (Is 53:3), lives in us, calling us to follow His steps. (1Pe 2:21)

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Far From the Wicked

Some people are far away from the kingdom of God (Ps 73:27), and some are not. (Mk 12:34) What’s the difference?

Salvation is far from the wicked, because they’re not seeking God’s statutes. (Ps 119:155) They’re at enmity with God because they aren’t subject to His Law (Ro 8:7); their very nature opposes it. (Je 13:23)

Thinking we’re saved, or that we even want to be saved while we’re committed to sin is a contradiction; salvation is from sin (Mt 1:21), not in sin. (Ro 6:1-2) If we intend to sin and are unconcerned about it, we don’t want to be saved from sin at all — just from the consequences.

Coming to God implies wanting to obey Him, desiring to be aligned with Him, to live in intimate fellowship with Him (Jn 14:21); there’s no salvation apart from this. (He 12:14) Regenerate souls delight in God’s Law (Ro 7:22); we keep it as well as we can (Ps 119:94), and ask God to quicken us so we can obey the rest. (Ps 119:35-37)

Spiritual life produces obedience (1Pe 1:2) in those who are God’s workmanship (Ep 2:10); those who hope in God’s salvation do His commandments  (Ps 119:166), obeying unto the transformation of their souls. (Ps 19:7) This is how we identify the children of God. (1Jn 3:10)

Let no one deceive us here (1Jn 3:7-8): unless we repent and turn away from our sin to God we perish. (Lk 13:3) Those who are willfully disobeying or neglecting any part of God’s Law as a manner of life have no hope of eternal life (1Jn 3:6); they’re self-deceived (Ja 1:22) and will be trodden down by God. (Ps 119:118) Those who are dismissing Torah wouldn’t be persuaded to seek God even if someone came back from the dead to persuade them. (Lk 16:31)

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Everlasting Punishment

Fear of suffering eternally in Hell should move us (Jud 1:22-23) to seek the Lord earnestly, striving to enter the Way (Lk 13:23-24), until we know we have eternal life. (1Jn 5:13) The infinite cost of failure here makes any other outcome entirely unacceptable to the rational soul.

But is Hell, the second death, actually eternal? What if, as some teach, Hell has an explicit finality to it, where souls don’t suffer forever but are rather extinguished, annihilated, such that they cease to exist? Wouldn’t that be more consistent with a loving God?

Annihilationism is the claim that as the wicked are destroyed (Mt 10:28) they cease to exist, that spiritual death is final and complete, an eradication of body, soul and spirit, producing a state of non-existence. The motive is to frame God as more reasonable and compassionate when eternal torment is not perceived to be justifiable. (Ro 11:33) After all, how could a loving God torture souls eternally? 

To begin, observe that we can destroy something without annihilating it, say, by smashing a computer or a car and rendering it inoperative, incapable of fulfilling its intended purpose, forcing its components into an altered, unusable state.

Similarly, in death (separation of spirit and soul from body) spirit, soul and body continue to exist; none are annihilated. (Lk 16:22) So, verses including death and destroy do not, in themselves, imply Annihilationism.

Further, Annihilationism assumes sin has a finite degree (making infinite punishment unjust) and no benefit in eternal torment (making it unnecessary). But if Man’s unchecked sin is indeed infinite, in both intensity and duration, and if eternal suffering would bring glory to God, prompting worship in the righteous by uniquely revealing the nature of both God and Man, then Annihilationism is problematic. To verify this, let’s search the Scripture.

The Word states, as clearly as anything can be stated, that most souls will suffer consciously for eternity. (Re 14:11) This is not surprising, since we all, when left to ourselves, love darkness rather than light, because our deeds are evil. (Jn 3:19) This is deeply offensive and dishonoring to God. What should He do about it?

Conventional teaching has been that God angrily casts the wicked into a furnace of fire (Mt 13:42), consigning them there forever because they did not believe on Him in earthly life. (Jn 3:36) This punishment seems so harsh that many struggle to understand how this could possibly be consistent with God’s love and mercy, even if we see it in Scripture. Can anyone truly deserve such an end?

How can God impose this kind of fiery punishment for eternity and yet be loving and just? It is impossible to rightly understand these kinds of things without the proper context; as with many other theological problems, the resolution lies in a full comprehension of the nature of Man.

Everlasting, infinite punishment would only be unjust if the wicked were not infinitely so, if their rebellion were finite in either intensity or duration. Yet, Annihiliationism would explicitly hide this reality from us, such that we could never experience the timeless nature of either God or Man. But isn’t this God’s explicit purpose in Creation, to reveal and glorify Himself? (Ro 9:22-23) If so, how then might eternal punishment reveal and glorify God?

When God has suffered the indignity of our sin long enough, suppose all He does is simply unveil Himself (Is 25:7), showing us all Who He is and what He is like, unfiltered, exactly as He is. (Re 20:11) This will distill every place in the universe down to only one: the immediate presence of Almighty God. Infinite depravity will then begin to fully and intimately engage with infinite holiness, justice and love.

This simple unveiling of God changes everything. Whatever is in God and of God is fulfilled and completed (Col 2:10), home at last, while all outside God is incapacitated (Mt 15:13), shaken to the core (He 12:27), unable to function as designed: destroyed.

As this climactic event unfolds, a permanent standoff develops: the wicked remain opposed to God and at enmity with Him (Ro 8:7), while God remains infinitely holy, just and loving. These two natures are entirely irreconcilable; they cannot abide in harmony together, not even a little bit. Each side is absolutely intolerable to the other (Pr 11:20), and they clash with unfathomable violence and intensity. God’s indignant fury fills the wicked with terror (Na 1:6), yet there is no place to hide. The damned begin to suffer the real, ultimate consequence of their rebellion, destroyed by the very glory of the God they despise (2Th 1:9), the inevitable result of their own willful choices and nature.

Since God does not change (Ja 1:17), the only way this stalemate will ever end is if the wicked find it within themselves to repent and turn to God (Je 13:23), otherwise their punishment will indeed be everlasting (Mt 25:46), infinite in both degree and duration, according to their own nature. (Is 33:14)

So, as the wicked stubbornly continue in their unbridled rebellion, drowning in inextinguishable holy fire (Mk 9:43-44), they put their hatred for God on universal display (Ps 21:9), permanently showcasing themselves before God’s throne for the righteous to observe and contemplate. (Is 66:23-24) They are held by the cords of their own sin (Pr 5:22), in perpetual shame and everlasting contempt. (Da 12:2)

In this state, what should God do? Must He annihilate His enemies in order to be loving and just?

What if the holy arms of a loving God remain forever open (Ro 10:21), even to those in Hell (Re 22:17), offering mercy and pardon to any who will repent and turn to Him? (Is 55:7) And what if we begin to observe, in age after incredible age, that the damned will never return to God (Ps 81:15), not a single one (Ps 14:2-3), no matter what immense suffering their own relentless, stubborn blasphemy (Re 16:9) continually draws down upon their own heads? (Pr 27:22) If God ever does do such a thing, and the wicked play their hand as predicted, who could ever rightly complain against Him? (Re_15:4)

And if God did annihilate His enemies, how would we ever know how infinitely evil human nature truly is (Je 17:9), when God gives us up to fully pursue our own way?

Perhaps it is only then, as we actually experience eternity itself, that we will be enabled to fathom more and more the infinitude of our God (Ps 145:3), to glory in His infinite mercy (Ps 103:11), to experience the true nature of unregenerate Man (Ro 8:7), and agree that it’s inexcusable. (Ro 1:20) Perhaps this will enable us to begin to perceive the exceeding riches of His grace in His kindness toward us through His Son (Ep 2:7), as we explore the unsearchable riches of Christ. (Ep 3:8)

The eternal, infinite, willful, voluntarily self-imposed suffering of the damned will be a continual, tangible reminder of what we all are like without God, and what we all deserve. There will be no self-glory in His presence. (1Co 1:29) We will never forget what our Father has done for us. (1Jn 3:1)

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I Hope In Thy Judgments

There are only two orientations from which we might view God and His Law: distrust and hope. We either believe God is good, and therefore that His decisions, evaluations, ways, laws and judgments are perfectly righteous and just (Ps 119:128), and thus we delight in God’s laws, and expect perfect goodness to come from obeying them, regardless of appearance (Ps 119:75), or we distrust God in some way, and expect His ways might be less than optimal, that we might fare better apart from Him.

The former view aligns us with reality, the latter postures us as the ultimate judges of God and of His Word (Ja 4:11), of Being itself, and thus aligns us with lies, darkness and deception. (Pr 4:19)

So, the Psalmist can ask God to keep him in the way of truth because he has maintained a posture of hopeful expectation in God’s judgments (Ps 119:43); he is trusting God in the face of suffering and injustice, hoping in God’s Word (Ps 119:147), trusting God will reconcile all things, and hasn’t set himself up as the judge of Being.

The corollary is that the more we posture ourselves as judges of Being, disdaining God’s purpose in Creation, questioning God’s wisdom in allowing evil and suffering in this world, the more we forfeit our access to and alignment with the truth.

Trusting in the goodness and love of God is a process, growing in the grace and knowledge of God. (2Pe_3:18) Casting ourselves upon God, let’s be asking Him to give us this understanding (Ps 119:34), making us understand the way of His precepts (Ps 119:27), and inclining our hearts unto His ways. (Ps 119:36) And let’s ask in faith, nothing wavering (Ja 1:6), knowing God is pleased to satisfy those who hunger and thirst after righteousness. (Mt 5:6)

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God Is Not Mocked

We’re constantly making choices, moment by moment, in a continuous flow of sowing and reaping. A universal law governs this: whatever we sow, we reap. (Ga 6:7b) If we invest primarily in our physical, temporal nature, in our own comfort and pleasure, we reap corruption and death (Php 3:18-19); if we choose life and walk in the light as a manner of life, we reap everlasting life. (Ro 2:6)

The law of sowing and reaping: we reap what we sow, we reap more than we sow, and we reap later than we sow. It’s a universal truth; no one escapes it, not even through the Gospel. So, the apostle Paul warns us: “Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” (Ga 6:7-8)

So, how does this work in Christ? When God forgives us, does He deliver us from the consequences of our choices? No; even those in Christ are subject to this law: no one is exempt. (Col 3:23 -25) Why must this be?

God chastens and scourges every child He receives (He 12:6) to break the pattern of selfishness and disobedience, and work righteousness in us. (He 12:10) God’s law is for our good (Ro 7:12), and when we break it, or sin, this is bad for us. God is intent on delivering us from the power of sin as well as from its penalty; so, if we’re sowing in the wrong place, God will often use this law of sowing and reaping to help straighten us out. The natural consequences of our choices are often our best teachers.

Certainly, God is merciful to all of us (La 3:39): we never reap the full consequences of our sin in this life. (Ps 103:10) For those who fear Him, His mercy is infinite. (Ps 103:11)

But those who commit themselves to a life of sin, sin of any kind, show themselves to be alienated from God, subject to His wrath and indignation (Ro 2:8); it reveals that they’re not God’s children. (1Jn 3:9) God transforms His elect such that they live to please Him. (Ep 2:10)

Thinking anyone can sin without consequence is to deny the justice of God, making a mockery of His dignity and His eternal Word. It makes Him out to be a liar. For anyone who tries this, it will not end well. God does not tolerate being mocked like this; His fiery indignation will silence every rebellious tongue, terrify every arrogant heart, and devour every adversary. (He 10:27)

Let’s serve the Almighty with fear, and rejoice with trembling (Ps 2:11), working out our deliverance from sin by sowing in truth unto obedience.  (Php 2:12)

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He Is Precious

Our capacity for delight has a singular purpose: to enable us to enjoy a single Person — Jesus Christ. This is what we’re made for. (Re 4:11) As we discover Him, we’re willing to give up anything and everything for Him. (Php 3:8)

Christ is precious to those who believe on Him (1Pe 2:7); in other words, those who don’t find Him precious haven’t yet found Him … they aren’t believers. Very few do find Him (Mt 7:14); these are the chosen of God. (Jn 6:44)

Christ Himself likens the disposition of the elect to a merchant seeking the finest pearls; trained to prize those of immense worth, he finds a single pearl of such incomparable value that he sells everything he owns to acquire it. (Mt 13:45-46)

We see the extreme intensity and degree of such passion illustrated in a sinful woman’s discovery of Christ; we’re told she loved much (Lk 7:47), and find her kissing His feet, anointing Him with extravagantly expensive ointment, weeping upon Him, washing His feet with tears and wiping them with her hair. (Lk 7:37-38) She is simply overwhelmed by Him; as are all who begin to truly apprehend the living God. (Php 3:12) Nothing compares to Him.

Of course, such love for Christ involves our sentiments, our emotions, the passion of our hearts, but it isn’t limited to this; such love engages our entire being: our wills, in obeying Him at all times and at all costs (Jn 14:21), our minds, in serving His Law (Ro 7:25) as it reveals His heart to us, meditating on Him and His ways day and night (Ps 1:2), and our bodies, as we spend ourselves in pleasing and glorifying Him. (1Co 6:20)

There’s a vast difference as well between cherishing Christ for what He’s done for us, and adoring Him for Who He actually is and what He’s like. A stranger’s generosity might bring forth passionate gratitude, but this is immensely different than finding unfathomable delight in another’s very nature. The former is merely self-interest in disguise, the latter a true cherishing of another soul. How might we distinguish between the two, if not in how we respond to God in our affliction? Are we after Him, or merely His gifts?

And how can we worship Him as He is if we misapprehend Him? If we’re not careful to understand Him, if we’re mistaken about His values, His nature and His ways? The enemy is constantly misrepresenting the divine Way and twisting His message to hide His true nature from us. (Jn 8:44) If we receive these lies about Christ, how can He be rightly precious to us? How do we rid ourselves of every false way (Ps 119:104), such that we’re free of these lying impressions and misrepresentations so we can value Jesus Christ as He truly is?

The documented life of Christ, His Words and ways as offered us in the Gospel narratives, provides a sweeping, panoramic view of His character, and we do well to ponder every detail. Yet a cursory, hit-and-miss sampling of His ways, dismissing parts we don’t understand or dislike, is misleading, incomplete, corrupting the word. We may easily misrepresent His heart if we aren’t deeply familiar with the context of His actions, and in the end receive another Jesus, a false one.

To know Him as He is, to find Him precious, we must perceive this revelation of the nature of God in its rightful context; to see the fullness of Christ, we must turn to Mosaic Law, considering all His commandments, and observe that Christ loved this Law with His whole heart (Ps 119:97), delighting in the wondrous revelation of His Father (Ps 119:18) with unspeakable intensity. (Ps 119:20) We must interpret His behavior through this lens, or we will miss Him. (Mt 5:17-19)

It is impossible, ultimately, to decouple love for Christ with what He values. If He’s precious to us, we’ll be rejoicing in His heart, beholding His beauty, obeying His commands (Jn 14:21), cherishing His words (Jn 14:23), and seeking His face.

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They Would Not Come

Christ gives us insight into the heart of Man, what we’re all like unless God interferes with our free will, in a parable about a king inviting his subjects to a wedding for his son. The king sends out the invitations and prepares a lavish feast (Mt 22:2), but when the time comes to celebrate, no one shows up: the prince has zero guests at his wedding.

So, the king sends messengers to call on all those he’s invited, encouraging them to come and enjoy the wedding, but all of them decline, every last one of them, refusing to attend. (Mt 22:3)

So, the king sends more messengers to plead with them, explaining that the food is ready, and that it can’t wait much longer; he’s laid it all out and it can’t be taken back. If they don’t come the food will spoil and the prince’s wedding will be ruined. As their king, he commands them to come. (Mt 22:4)

But the people don’t take their king seriously, having no respect for him; he’s a kind, patient and merciful man, so they presume he won’t do anything if they just ignore him. They simply go on about their busy lives, leaving the king and his prince to enjoy their little wedding alone; they’ve no interest in celebrating with royalty, to share in their joy and fellowship. (Mt 22:5)

However, a few citizens become so irritated by these invitations to the royal marriage that they capture the king’s messengers, treat them hatefully, and eventually kill them all. (Mt 22:6) The rest of the townspeople get wind of this, but don’t bother arresting the murderers or making amends with the king; they just go on about their business as if nothing’s happened, essentially making themselves out to be accomplices in the treachery.

When this terrible news gets back to the king, how his own people have murdered his servants in response to his generosity, though he is a temperate man, this outrage makes him so angry that he sends out the army to kill them all and decimate their city, razing it to the ground. (Mt 22:7) Those he has invited to his son’s wedding have shown themselves to be traitors and murderers; they have no right to dwell in his kingdom, much less attend the wedding.

The banquet is near to spoiling now, and there are still no wedding guests, yet the king is determined to share his celebration with others. So he sends out more servants to try to find travelers, vagabonds, the homeless, anyone at all that’s willing to come, no matter what their background is, and invite them. These servants do manage to find a few folk willing to oblige the king, and they provide each one with a special gift from the king: a garment in which to celebrate the wedding. (Mt 22:9-10)

The king is pleased that guests have arrived and enters the banquet hall to introduce himself, but notices one with no wedding garment. (Mt 22:11) The king is concerned about an intruder refusing to identify as his guest, and politely questions the man about it. Perhaps there was a misunderstanding, or he was overlooked. (Mt 22:12a)

But there’s simply no excuse for acting the way this man has, to ignore the king’s provision and crash the wedding as if he weren’t invited. As he faces the king surrounded by guests who are wearing the wedding garments, he’s speechless (Mt 22:12b): he’s treated the king, the prince, and the wedding celebration itself, with utmost contempt, and for no particular reason other than disdain for the king and his son.

The king is indignant at this insulting behavior, and commands his men to tie up the intruder and expel him into the darkness outside, leaving him to suffer indefinitely. (Mt 22:13)


What does this parable tell us about Man, about our natural state before God? If it tells us anything, it is this: Many are called, but few are chosen. (Mt 22:14)

In other words, everyone is invited to walk with God, but none of us will come to Him (Ro 3:11) unless God chooses (elects) us (Ep 1:4-5), and intervenes in our will by giving us a new nature that is not alienated from Him (Ez 36:26), a nature that is inclined to seek Him and draw near to Him, such that we are no longer at enmity with Him. In this way, God draws His elect to Himself, and these few precious souls do come to Him and are saved. (Jn 6:44)

Further, Christ is telling us that the root cause of this problem between Man and God isn’t a lack of information, or a lack of awareness; the root cause isn’t our ignorance of His interest in us, or not knowing how to connect with Him. (Ro 1:19) The problem is that we dishonor, dislike and despise Him (Ro 1:21): in our natural state we’re all at enmity with Him (Ro 8:7), such that we just won’t bother to seek Him out, even if He pleads with us to do so. And even if some of us happen to be willing to take advantage of His gifts, without His aid we won’t come the way He has provided; we insist on our own way, remaining obstinate, disobedient, alienated from Him (Ep 4:18), separate from Him and His way.

This universal behavior in Man is totally inexcusable (Ro 1:20), and we’re all guilty as charged. (Ro 3:19) If God left salvation up to us, to receive Him and His free gift of righteousness and eternal acceptance with Him, Heaven would be empty — not a single human soul would dance in its streets. God calls us all to the marriage of the Lamb, but He must choose some, working in us to be willing to come, or no one would. God is not obligated to choose any of us, but I am so thankful that He does!

The implication of the parable is clear: God is both the author and finisher of our salvation (He 12:2); apart from His aid, no one is saved. And salvation is much more than a willingness to take free stuff; it involves a supernatural heart-transplant, a new creature. (2Co 5:17) Those who are continually preoccupied with their own interests and focused on earthly things (Php 3:18-19), who are not actively loving and pursuing Jesus Christ, submitting themselves to God and to His way, remain His enemies, and will be destroyed. (1Co 16:22) No lukewarmness is to be tolerated within our hearts (Re 3:16); He has come to save us from that. (Ro 7:24-25) The springing forth of His new nature within us, delivering us from our evil ways and from this present evil world (Ga 1:4), demonstrates His choosing of us. (1Jn 3:18-19)

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The Books

God has a library: He’s having it all written down, everything we do and say. (Re 20:12) Every idle word we speak, all our feelings, motives and thoughts, things we aren’t even aware we’re doing … it will all be publicly scrutinized. All is recorded here, in the books; nothing is forgotten, and we’ll answer for all we’ve done. (Mt 12:36)

This must be an immense work, The Encyclopedia of Humanity, precisely documenting every nuance of every act of every person who has ever lived. As our minds capture everything we experience, making the more significant events available to us for our inspection and reflection, these volumes perfectly preserve all the same data, but make it all available for everyone to peruse. (Mk 4:22) Nothing will be hidden (Mt 10:26); secrecy is an illusion, a temporary one. We’ll all be participating in judging each other, thoroughly apprised of all the facts. (Lk_11:31)

Yet there’s another book, The Book of Life (Php 4:3), or The Book of the Living, listing those who are righteous before God. (Ps 69:28) Some names are engraved into this book before Creation (Re 17:8), others are evidently penciled in afterward, only to be finally blotted out (Ps 69:28) due to their ungodly lives. (Ps 69:26)

We should all rejoice, at least for now, that our names appear in the Book of Life (Lk 10:20), the precious token given to every one of us that there’s a place set aside for us in God: God is graciously willing to receive any soul that turns to Him in faith. (2Pe 3:9) Those who do so, who seek Him until they find Him (Is 55:6-7), the elect chosen from eternity past (Ep 1:4-5), are counted righteous (Ro 4:3), and will never be blotted out of the Book of Life. (Re 3:5)

The only way to survive this searching, exhaustive, judgement, to avoid an eternally fiery end, is to be found written in The Book of Life. (Re 20:15) Only those written in the Lamb’s Book survive; everyone else is corrupt, polluted, unworthy to enter Paradise. (Re 21:27)

Let’s be diligent to make our calling and election sure. (2Pe 1:10) It isn’t so much what we know, as it is Who we know. To have eternal life is to know Him (Jn 17:3), to be known by Him (Mt 25:12) and transformed by Him (Ep 2:10), inscribed indelibly into God’s Book of Life.

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