David Wells: That Which Is Attributed To God Is Also Attributed To Christ

 “If Yahweh is our sanctifier (Ex. 31:13), is omnipresent (Ps. 139:7–10), is our peace (Judg. 6:24), is our righteousness (Jer. 23:6), is our victory (Ex. 17:8–16), and is our healer (Ex. 15:26), then so is Christ all of these things (1 Cor. 1:30; Col. 1:27; Eph. 2:14). If the gospel is God’s (1 Thess. 2:2, 6–9; Gal. 3:8), then that same gospel is also Christ’s (1 Thess. 3:2; Gal. 1:7). If the church is God’s (Gal. 1:13; 1 Cor. 15:9), then that same church is also Christ’s (Rom 16:16). God’s Kingdom (1 Thess. 2:12) is Christ’s (Eph. 5:5); God’s love (Eph. 1:3–5) is Christ’s (Rom. 8:35); God’s Word (Col. 1:25; 1 Thess. 2:13) is Christ’s (1 Thess. 1:8; 4:15); God’s Spirit (1 Thess. 4:8) is Christ’s (Phil. 1:19); God’s peace (Gal. 5:22; Phil. 4:9) is Christ’s (Col. 3:15; see Col. 1:2; Phil. 1:2; 4:7); God’s “Day” of judgment (Isa. 13:6) is Christ’s “Day” of judgment (Phil. 1:6, 10; 2:16; 1 Cor. 1:8); God’s grace (Eph. 2:8, 9; Col. 1:6; Gal. 1:15) is Christ’s grace (1 Thess. 5:28; Gal. 1:6; 6:18); God’s salvation (Col. 1:13) is Christ’s salvation (1 Thess. 1:10); and God’s will (Eph. 1:11; 1 Thess. 4:3; Gal. 1:4) is Christ’s will (Eph. 5:17; see 1 Thess. 5:18). So it is no surprise to hear Paul say that he is both God’s slave (Rom. 1:9) and Christ’s (Rom. 1:1; Gal. 1:10), that he lives for that glory which is both God’s (Rom 5:2; Gal. 1:24) and Christ’s (2 Cor. 8:19, 23; see 2 Cor. 4:6), that his faith is in God (1 Thess. 1:8, 9; Rom. 4:1–5) and in Christ Jesus (Gal. 3:22), and that to know God, which is salvation (Gal. 4:8; 1 Thess. 4:5), is to know Christ (2 Cor. 4:6).”

David F. Wells, The Person of Christ (Westchester, Illinois: Crossway, 1984), pp. 64–65, quoted in R. L. Reymond, Jesus, Divine Messiah: The New and Old Testament Witness. (Fearn, UK: Christian Focus Publications, 2003), p. 430.

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Kenneth Wuest: Imputed, Reckoned, Counted, Accounted

From Studies In The Vocabulary of the Greek New Testament.

“Imputed, reckoned, counted, accounted are translations of the Greek word logizomai. The word in the classics meant “to count, reckon, calculate, compute, to set to one’s account.” We will study its use in Gal. 3:6 as an illustration of its use in other passages. The word is used in the papyri as a business term:for instance, “put to one’s account; let my revenues be placed on deposit at the store-house; reckoning the wine to him at 16 drachmae the monochore; a single artabae being reckoned at 180 myriads of denari; I now give orders generally with regard to all payments actually made or credited to the government.” (emphasis in the original throughout)
Thus Abraham believed God, and his act of faith was placed to his account in value as righteousness. He believed God and his act of faith was placed on deposit for him and evaluated as righteousness. He believed God and his act of faith was computed as to its value, and there was placed to his account, righteousness. He believed God, and his act of faith was credited to his account for righteousness. Finally, he believed God, and his act of faith was credited to him, resulting in righteousness.
All this does not mean, however, that Abraham’s act of faith was looked upon as a meritorious action deserving of reward. It was not viewed as a good work by God and rewarded by the bestowal of righteousness. That would be salvation by works. But the fact that Abraham cast off all dependence upon good works as a means of finding acceptance with God, and accepted God’s way of bestowing salvation, was answered by God in giving him that salvation. Abraham simply put himself in the place where a righteous God could offer him salvation upon the basis of justice satisfied, and in pure grace. God therefore put righteousness to his account. He evaluated Abraham’s act of faith as that which made it possible for Him to give him salvation.
The word logizomai is translated “imputed” in Rom. 4:6, 8, 11, 22, 23, 24; II Cor. 5:19; Jas. 2:23. In Rom. 4:8, the man is called blessed, to whose account no sin is charged. At the Cross, his sin was charged to the account of the Lord Jesus. In Rom. 4:6, the man to whose account righteousness is put, is called blessed. This is imputation, the act of putting something to someone’s account. In the case of the Lord Jesus, the sin of the human race was charged to Him. In the case of the believing sinner, the righteousness of God, Christ Jesus Himself, is put to his account.
It is translated “counted” or “accounted” in the following scriptures; Rom. 2:26, 4:3, 5; Gal. 3:6. In Rom. 2:26 we have, “Shall not his uncircumcision be put to his account for circumcision?”
The scripture where “reckoned” is used is Rom. 4:9, 10. In II Tim. 4:16 we have an excellent illustration of the use of logizomai in the words, “I pray God that it may not be laid to their charge.” The above treatment of logizomai is chiefly confined to its use in connection with the substitutionary atonement for sin. There are other uses which are not covered by the foregoing work.”

Grace Community Church (San Antonio, Texas) Bible Study, November 18, 2014 – Tim Conway: The Law Imprisoned Men Until Christ Came (Galatians, Part 4)

From I’ll Be Honest: “Men are imprisoned under the law but due to the weakness of the flesh they do not want to be there. But now God has done what the law could never do, in sending His Son He has now provided a way by which looking to Christ in faith we walk in the power of the Spirit.”

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Grace Community Church (San Antonio, Texas), James Jennings: What Is That To You? You Follow Me (John 21:21-22)

21 When Peter saw him, he said to Jesus, “Lord, what about this man?” 22 Jesus said to him, “If it is my will that he remain until I come, what is that to you? You follow me!”

How Can Man Bless God? (1 Chronicles 29:10, 20)

“10 Therefore David blessed the LORD in the presence of all the assembly. And David said: “Blessed are you, O LORD, the God of Israel our father, forever and ever….20 Then David said to all the assembly, “Bless the LORD your God.” And all the assembly blessed the LORD, the God of their fathers, and bowed their heads and paid homage to the LORD and to the king.” (emphasis mine)

Many are familiar with what are known as “the Beatitudes,” which are contained within Jesus’ “Sermon on the Mount,” recorded in Matthew chapter five. In that account, Jesus pronounces a list of “blessings” upon people who meet certain criteria (“the poor in spirit” have “the kingdom of heaven,” “those who mourn…shall be comforted” and so on). In the Beatitudes, what is this “blessed” state which is spoken of? It is a state of being “happy,” or “fortunate.” Louw-Nida states that it is “pertaining to being happy, with the implication of enjoying favorable circumstances.”[1] Also, “First of all, Jesus is making an appeal to happiness. It is impossible to insist too strongly on the meaning of this makarios, repeated ten times (in Matt) and intensified by the present imperatives “Rejoice and be glad, for your reward is great in heaven.” This is much more than contentment; it is an interior joy that becomes external, elation translated into shouts, songs, acclamations. The explanation is that God will be the source of this beatitude.”[2]

Therefore, we see that such “blessedness” is an inner state of happiness or contentment – what Jesus does in the Beatitudes is flip the worldly definitions and sources of “happiness” and “fortune” on their heads as he pronounces blessings upon those who seek things in antithesis to that which the world seeks.

How, though, does that apply to passages such as ours in question here – 1 Chron. 29:10, 20? Was David pronouncing “blessing” upon the Lord in the same way the Lord pronounced the blessings of Matthew 5? No, and here’s why.

There is the use of “bless” in one sense and then “bless” in another sense.

In the Old Testament the phrase “bless[ed} the Lord” appears 29 times in 25 verses. It can be used in the form of David proclamation of 1 Chron. 29:10: “Blessed are you, O Lord…” It is also used as an imperative – a command to be obeyed, such as its use in 1 Chron. 29:20: “Then David said to the assembly, ‘Bless the Lord your God.'”

Moving into the New Testament, we see uses such as James in 3:9, where he writes, “With it [the tongue] we bless our Lord and Father.” Does James mean that we are pronouncing our Lord and Father to be “happy” or “fortunate” due to our words? No. But why not?

Because there are two different words used in the New Testament and the Greek Old Testament (the Septuagint) for “bless.” One, makarios (in its various forms) is the word used in the Beatitudes. It is the one which means to pronounce happiness or good fortune (in a spiritual manner). Secondly, what James uses in 3:9 is a form of the word eulogeo. We should, upon seeing that word, recognize a word in our English. The word? Eulogy. The word James uses means, “to speak well of,” “to praise,” “to speak kindly of,” or “to extol.”

That is how man can bless God. That is how David and the people of God can bless the Lord in 1 Chronicles. Verse 20 actually gives us some help in defining our responsibility, because verse 20 states that the people “paid homage to the Lord.” “Blessing” the Lord means to “pay homage.” To give Him what He is due. Man, as a creature, should be speaking highly of God – he should be praising God. Because of his sin, though, man does not do so. Only upon repentance and belief will man be able to bless God. Three times in Psalms 103 and 104 we see the Psalmist declaring this: “Bless the Lord, O my soul.” our souls, as a matter of worship, are to indeed “Bless the Lord.” The psalmist in Psalm 134 issues a charge to the people of God to “Come, bless the Lord, all you servants of the Lord, who stand by night in the house of the Lord.” We see the New Testament, under the New Covenant, giving new meaning to “the house of the Lord” – said “house” being not a structure made with human hands nor bricks and mortar but a spiritual house, one comprised of the people of God. We, His people, should stand in that house – amongst His people – and bless the Lord, speaking highly of Him and praising Him.

Man can, but even more, must “bless” the Lord. That is the purpose for which we were created. Bless the Lord!!


[1] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 301). New York: United Bible Societies.

[2] Spicq, C., & Ernest, J. D. (1994). Theological lexicon of the New Testament (Vol. 2, pp. 437–438). Peabody, MA: Hendrickson Publishers.

Why did Jesus preach in parables?

Originally posted on joeltay81:

Question: Why did Jesus teach in parables? Was it to help people understand te gospel better? Or was it to prevent them from believing in the gospel?

Answer: Jesus spoke in parables so that some of his listeners would not understand the truth… lest they repent and God would have to save them!

Matthew 13:13-15 (ESV)

13 This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 14 Indeed, in their case the prophecy of Isaiah is fulfilled that says:

“‘You will indeed hear but never understand,
and you will indeed see but never perceive.”
15 For this people’s heart has grown dull,
and with their ears they can barely hear,
and their eyes they have closed,
lest they should see with their eyes
and hear with their ears
and understand with their heart

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Grace Community Church (San Antonio, Texas) Sermon, November 16, 2014 – Tim Conway: Genuine Christianity Tested By Obedience (1 John 2:1-4)

From I’ll Be Honest: “The book of 1 John shows us that the difference between the lost and saved man is so clear that it is discernible and recognizable. John asserts that rather than it being vague, it is something that is evident when he writes verses like, “Whoever says ‘I know Him’ but does not keep his commandments is a liar, and the truth is not in him…”

1 My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 3 And by this we know that we have come to know him, if we keep his commandments. 4 Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him,

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