Truth
On
Tough
Texts
ISSUE 10–
May/2006
Where Has Our
Discernment Gone?
(3)
Ephesians
4:14
In our last two
issues, we have examined the text of Ephesians 4:14 and it’s vital
application to a day when discernment is all but dead in
Christianity. Once again our text declares: “That we
henceforth be no more children, tossed to and fro, and
carried about with every wind of doctrine, by the
sleight of men, and cunning craftiness, whereby they lie
in wait to deceive.”
Having
examined the characteristics of spiritual
children, the sources of false doctrine, and some tests
for discernment, we offer one more principle and a
conclusion.
The
Challenge to Discernment
All the examples we
offered last month, and a myriad of others, demonstrate
how completely undiscerning the Church has become. Now
we could understand this if the Bible only mentioned
discernment once or twice, but the fact is that the discerning of
Truth from error is a recurring theme throughout
Scripture.
When God asked
Solomon what he wanted most, Solomon answered, “Give
therefore thy servant an understanding heart to judge
thy people, that I may discern between good and bad: for
who is able to judge this thy so great a people?” (I
Kings 3:9). We, too, have access to such discernment. As
we’ll come back to in a moment, Hebrews 4:12 declares
that God’s Word is the “discerner of the thoughts and
intents of the heart.” As is the pastor’s responsibility
today, one of the chief duties of the priests was to
“teach [God’s] people the difference between the holy
and profane, and cause them to discern between the
unclean and the clean” (Ezek.
44:23).
Most people
are aware of the old adage, “Red sky in morning, sailors
take warning; red sky at night, sailor’s delight,” which
is based upon Matthew 16:2-3. The occasion was when the
Pharisees tempted Jesus to perform a sign from heaven.
But He turned it around on them and said, “O ye
hypocrites, ye can discern the face of the sky; but can
ye not discern the signs of the times?” In other words,
they could discern a simple natural phenomenon, but they
had no spiritual discernment of Who Jesus really was.
The Greek for “discern” is diakrino, one of several similar words that speak of
judgment and discernment. It literally means “to make a
distinction,” something the Pharisees could
not do and something many Christians today
will not
do.
A graphic
picture of discernment appears in Acts 17:11. After
leaving Thessalonica because of much bitter treatment
from Jews there, Paul and Silas headed for Berea,
about forty-five miles away. Upon entering the
synagogue, they found a group of new believers who
“were more noble than those in Thessalonica, in
that they received the word with all readiness of mind,
and searched the scriptures daily, whether those things
were so.” While many in Thessalonica had “received the
word of God which [they] heard” (I Thes. 2:13), the
Bereans were totally dedicated to the study of Scripture
to see if what Paul said was true.
That is discernment.
Paul also
declared to the Corinthians, who were anything but
mature, discerning, or spiritual, “He that is
spiritual judgeth all things” (I Cor. 2:15). “Spiritual”
is pneumatikos, which means
“non-carnal”[i] or “dominated by the
Spirit, in contrast to [the] natural.”[ii] To really be spiritual,
then, means that we are characterized not by our natural
instincts or opinions but by the Holy Spirit.
That is why Paul further
says that the spiritual person “judgeth all things.”
Here is a crucial principle. “Judgeth” is the same word
translated “discerned” in the previous verse: “But the
natural man receiveth not the things of the Spirit of
God: for they are foolishness unto him: neither can he
know them, because they are spiritually discerned.” The
Greek for “discerned” here is anakrino. From
about 400 B.C onwards, it expressed “the questioning
process which leads to a judgement: to examine,
cross-examine, interrogate, enquire, and investigate.”
Other concepts in the word are “scrutinize” and
“sift.”[iii] To discern
something means that we don’t say, “Well, as long as
that Bible teacher talks about God or Jesus, then he’s
okay.” True spirituality and maturity means that we
examine everything, that we investigate,
question, scrutinize, and sift through every aspect of
what is being taught and practiced, not from the
perspective of the flesh, natural inclination, or
personal opinion, but by the domination of the Holy
Spirit and God’s Word. Most people are, just like the
Corinthians, anything but spiritual; they are, in fact, the very opposite, looking
at everything from their perspective not God’s. The
truly spiritual person does not accept everything that
comes along; rather he or she first examines it
Biblically to see if it’s right or
wrong.
Paul
likewise wrote the Thessalonians, “Prove all things;
hold fast that which is good. Abstain from all
appearance of evil” (I Thes. 5:21-22). “Prove” is
dokimazo, which
means “test, pronounce good, establish by trial.” A
related word, dokimos, was originally used as a
technical term for coins that were genuine.[iv]
So Paul is saying, “Examine everything, put everything
to the test, verify each item to see if it is genuine or
if it’s a fake.” If it’s good, seize it and hold on to
it. If not, however, we are to withdraw from it. As the
master expositor John Gill wrote 100 years before
Spurgeon in London:
Abstain from all
appearance of evil, of doctrinal evil. Not only open
error and heresy are to be avoided, but what has any
show of it, or looks like it, or carries in it a
suspicion of it, or may be an occasion thereof, or lead
unto it; wherefore all new words and phrases of this
kind should be shunned, and the form of sound words held
fast.
The Apostle
John echoes Paul’s mandate to discernment by also using
dokimazo: “Beloved, believe not every spirit, but
try the spirits whether they are of God: because
many false prophets are gone out into the world” (I Jn.
4:1, emphasis added). How much clearer could Scripture
be? Don’t believe every spirit. There are several teachers today we could list
who can say anything and people will believe it. They
are never questioned, never doubted. Likewise, there are
countless claims to spiritual authority today,
innumerable assertions that “this is what the Bible
says,” but every single one of these is to be examined,
tested, and
verified.
As I shared this with the sheep under my care, I
told them that their pastor must also be tested and
verified. That is why all pastors should stick with the
Scripture alone, expositing only that. We should not
want anything new or novel, no new terms or new
philosophies. We should want only what the text
says. If we stick with Scripture
alone, that leaves little room for
error.
Finally, Hebrews 4:12 is among the strongest New Testament
statements about discernment: “For the word of God is
quick, and powerful, and sharper than any two-edged
sword, piercing even to the dividing asunder of soul and
spirit, and of the joints and marrow, and is a discerner
of the thoughts and intents of the heart.” The Greek for
“discerner” is kritikos, which appears only here
in the New Testament and which from Plato’s day onward
referred to “a competent, experienced judge.”[v] What a
perfect description of the Word of God!—The Discerner,
The Judge of men’s thoughts and even their “intents”
(Greek, ennoia), that is,
intentions, ideas, notions, and purposes.
Before we go on, we
should also address one other verse that always arises
with this issue, Matthew 7:1: “Judge not, that ye be not
judged.” This is used by most people to say, “See there,
Jesus says we are not supposed to be critical of anyone;
we should not criticize what they believe or say.” That
is always the cry of tolerance: “Just leave me alone;
don’t judge what I say; don’t ask any questions; just
let things be.”
But is that what the
verse says? Of course not. If it did, Paul contradicted
the Lord Jesus many times. What such people fail to do
is read the context (vs.
2-5):
For with what judgment ye
judge, ye shall be judged: and with what measure ye
mete, it shall be measured to you again. And why
beholdest thou the mote that is in thy brother’s eye,
but considerest not the beam that is in thine own eye?
Or how wilt thou say to thy brother, Let me pull out the
mote out of thine eye; and, behold, a beam is in thine
own eye? Thou hypocrite, first cast out the beam out of
thine own eye; and then shalt thou see clearly to cast
out the mote out of thy brother’s eye.
What Jesus is very
clearly saying is that we are not to judge and discern
hypocritically or judge someone’s motives and
attitudes, which have nothing to do with what
someone teaches. They might have the purest
motive and sweetest attitude, but that is not the issue;
the issue is what they teach. Each of us is
tempted to hold others to a higher standard than we hold
ourselves, which is hypocrisy, so we must first make
sure of our own life, make sure our standard is
consistent, and then discern actions. In fact,
that is exactly what Jesus says: “First, get the
log out of your own eye and then you can
remove the splinter that’s in
your brother’s eye.” Our Lord did not say, “Leave the
splinter where it is.” He said, “Deal with the error in
your life first and then address the error in your
brother.”
Paul’s command to Timothy
to “preach the Word” in II Timothy 4:2-4 also includes
the result of not doing so. When people
willingly “turn away their ears from the truth,”
they unwillingly are “turned unto fables.” Most
significant is that while “shall turn away” is in the
Active Voice (subject doing the action), that is, they
willfully choose to do this, the words “shall be turned
unto fables” is in the Passive Voice (subject being
acted upon), which means that they don’t choose this
result; they are being acted upon and have no choice.
Because they willfully turned away, they now will
unwillingly be deceived by “fables.” This is a
staggering truth! The Greek is muthos, where we
get the English words “myth” and “mythology” and is
always used in the New Testament to denote a cunning
fable full of falsehoods and pretenses for the purpose
of deceiving others.[vi]
That is why we have
mentioned so many errors in our series. Because so many
people have willingly turned away from the Truth,
they have in turn unwillingly
been deceived into countless false teachings, and
there’s virtually no discernment left in the Church.
Besides what we’ve already listed, doctrinal error is
everywhere: God’s sovereignty has been redefined in the
“Open Theism” movement, Christians seek extra-biblical
revelation through mysticism and so-called prophecies,
hell is denied as a reality, the roles of men and women
are blurred or destroyed altogether, homosexuality,
fornication, abortion, and other immorality is condoned
and even defended, and on it goes.
I doubt that anyone
in our day has said it better than has John MacArthur:
“A half truth presented as if it were a whole truth is
an untruth.” To apply that, think of a courtroom
setting. A witness swears to “tell the truth, the whole
truth, and nothing but the truth.” If that witness does
not tell the whole Truth, if he leaves something out, or
if he omits something to try to hide what really
happened, he is, therefore, lying. To withhold the Truth
is a lie. Likewise, if men today are not preaching all
of God’s Truth, that is, “all the counsel of God,” they
are committing a sin of omission and, therefore, are in
the final analysis preaching a
lie.
Paul warned of the
subtle danger of satanic lies, describing their sources
as
false apostles, deceitful
workers, transforming themselves into the apostles of
Christ. And no marvel; for Satan himself is transformed
into an angel of light. Therefore it is no great thing
if his ministers also be transformed as the ministers of
righteousness; whose end shall be according to their
works (II Cor. 11:13–15).
The word “transforming” is an interesting one.
Please follow this carefully. The Greek is
metaschematizo, to change
the outward form or appearance of something. It’s
actually best understood by contrasting it with
metamorphoo (English
“metamorphosis”), which we find in Romans 12:2
(“transformed by the renewing of our minds”). One Greek
scholar puts it this
way:
If one were to
change a Japanese garden into an Italian one, this would
be metaschematizo. But if someone were to
transform a garden into something wholly different, as a
baseball field, it is metamorphoo. It is possible for Satan to metaschematizo, transform himself into
an angel of light . . . that is, change his whole
outward [appearance]. But it would be impossible to
apply metamorphoo to any such change, for
this would imply an internal change, which lies beyond
his power.[vii]
In other words,
while Satan can’t change his nature, he can
change his appearance. He
appears as something different than he really is.
I was immediately
reminded here of how the word “virtual” is used in
computer technology, such as “Virtual Reality,” which is
technology that enables us to be “near reality.” We can
totally design a house, for example, with so much detail
and realism that we can “walk around inside it” and take
a “virtual tour.” That is exactly what Satan does—he
creates virtual light. It’s so near the real
light that the majority of people think it’s real. It
therefore takes careful discernment by Christians to see
that virtual light is really darkness. The prophet
Isaiah’s first test of any teacher was, “To the law and
to the testimony: if they speak not according to this
word, it is because there is no light in them” (Is.
8:20). If men do not preach the Scripture alone, there
is no light in them, and we should not even listen to
them.
Besides all those,
Scripture over, and over, and over again emphasizes
discernment and the dangers of false doctrine. Let us
quote just a few:
Beware of false prophets,
which come to you in sheep’s clothing, but inwardly they
are ravening wolves. Ye shall know them by their fruits
. . . (Matt. 7:15-16).
Then if any man shall say
unto you, Lo, here is Christ, or there; believe it not.
For there shall arise false Christs, and false prophets,
and shall show great signs and wonders; insomuch that,
if it were possible, they shall deceive the very elect.
Behold, I have told you before. Wherefore if they shall
say unto you, Behold, he is in the desert; go not forth:
behold, he is in the secret chambers; believe it not
(Matt. 24:23-26)
Take heed therefore
unto yourselves, and to all the flock, over the which
the Holy Ghost hath made you overseers, to feed the
church of God, which he hath purchased with his own
blood. For I know this, that after my departing shall
grievous wolves enter in among you, not sparing the
flock.
Also of your own selves shall men arise, speaking
perverse things, to draw away disciples after them.
Therefore watch, and remember, that by the space of
three years I ceased not to warn every one night and day
with tears. (Acts
20:28-31).
But I fear, lest by
any means, as the serpent beguiled Eve through his
subtlety, so your minds should be corrupted from the
simplicity that is in Christ . . . For such are false
apostles, deceitful workers, transforming themselves
into the apostles of Christ. And no
marvel; for Satan himself is transformed into an angel
of light (II Cor. 11:3,
13-14).
O Timothy, keep that
which is committed to thy trust, avoiding profane and
vain babblings, and oppositions of science falsely so
called: Which some professing have erred concerning the
faith (I Tim.
6:20-21).
Beware of dogs,
beware of evil workers, beware of the concision
[katatome, a mutilation, a
butchering] (Phil. 3:2).
Beware lest any man spoil
you through philosophy and vain deceit, after the
tradition of men, after the rudiments of the world, and
not after Christ (Col. 2:8).
But there were false
prophets also among the people, even as there shall be
false teachers among you, who privily shall bring in
damnable heresies, even denying the Lord that bought
them, and bring upon themselves swift destruction. And
many shall follow their pernicious ways; by reason of
whom the way of truth shall be evil spoken of (II Pet.
2:1-2).
Conclusion
Never
before has the Church been in such need of discernment
and pure doctrine as it is
today. One of the best statements on the place of
doctrine in the Church was written back in 1983 by
pastor and
theologian Gordon Clark. Commenting on I Timothy
6:1—“Let as many servants as are under the yoke count
their own masters worthy of all honour, that the name of
God and his doctrine be not blasphemed”—he
writes:
What the speed-reader is
apt to miss in this verse is the repetition of the
importance of doctrine. Doctrine and the name of God,
that is, God Himself and His truth, must not be
blasphemed. Today liberals, humanists, behaviorists, and
the neo-orthodox attack doctrine; but what is worse,
those who think of themselves as devout evangelicals
strongly insisting on the inerrancy of Scripture, ignore
doctrine. They favor pastoral counseling, they prate
about four spiritual laws, sing Gospel dance tunes,
testify to their happiness, even read some of the Bible,
but they read it without trying to understand it. Nor is
the major blame to be put on the congregation; most of
whom know no Greek; the major blame lies on ministers
who know no Greek and not much theology. They do not
speak evil of God’s work: they simply do not speak. A
friend of mine, who did his best to preach the whole
counsel of God, had a conversation with a very popular
preacher and author. Said the popular idol to my friend,
“I believe the same doctrines you do.” Said my friend,
“I am delighted, I wouldn’t have known it, if you hadn’t
told me.”[viii]
Indeed, in many
circles today, doctrine is avoided at all costs. What
folly! Doctrine is the
foundation on which we stand, and we must discern it
carefully. If we fail in this, we “reap the whirlwind”
(Hosea 8:7).
Dr. J. D.
Watson
Pastor-Teacher
Grace Bible Church
*
* *
Truth is the most
orient pearl in Christ’s crown. Let us contend for the
truth, as one would a large sum of money, that it should
not be wrested out of his hand.
Puritan Thomas Watson – A Body of
Divinity, p.
208
Q and
A
Q: What [does] the Bible say regarding churches
“associating” with one another, as I’ve [recently]
returned to the land of [a particular evangelical
denomination] (along with others, various smaller
“associations” within the state convention, within a
larger convention, etc.)? As a tandem to that thought,
[what about] the issue of churches of various beliefs
associating with each other through a “ministerial
alliance” type of thing? MB in
Arkansas
A: In light of our series, that is, indeed, a
profound question, and thanks for asking it.
I’ll address the
second question first. I’ve never been a part of a
Ministerial Association simply because of who I’d be
associating with. Such associations include men (and
women nowadays) from liberal denominations who aren’t
even Believers, as well as even apostates and cult
members. While I certainly do not wish to offend, it’s
simply impossible to “fellowship” with people who are
not true Christians. What are we going to talk about?
Social reform? The community calendar? The weather?
By definition, such groups are built upon the
foundation of setting all doctrine aside for the sake of
“unity.” Several years ago our local newspaper gave free
space to all the churches in
town in which the ministers would rotate in writing a
weekly column. After writing a couple, however, I was
compelled to withdraw because of the content of most of
the others. I did not want God’s Truth to be lumped in
with everyone else’s “opinion.”
Second, as for
“churches ‘associating’ with one another,” I taught on
this at great length in an exposition of Ephesians
4:1-16, where we see: the grace of unity (1-2),
the ground of unity (4-6), the gifts for
unity (7-11), and the growth
of unity (12-16). (This complete exposition is on our
website.)
Verses 4-6,
therefore, list the foundational doctrines of The Faith,
the seven spiritual realities that unite all true
Believers. Contained in those seven principles is the
very essence of Christianity, its basic truths. Our
unity and fellowship must be based on those. If someone
accepts them, there can be unity, even when there is
disagreement on minor points of doctrine or practice.
But if one or more of those is rejected, there can be no
unity and fellowship. Biblical unity can be defined as:
the unanimous
agreement concerning the unique revelation of God
through and in Jesus Christ. And
those seven spiritual realities are rooted in Christ and
His Word.
As for “denominations”
themselves, while they are tragically a necessity to
mark distinctions between the many groups that exist and
to keep doctrine pure, they have their own set of
problems. Perhaps that’s a subject for a future
article.
NOTES
[i] Strong’s
Concordance.
[ii] Spiros Zodhiates,
The Complete Word Study Dictionary,
NT, p.
1185.
[iii] Colin Brown, The
New International Dictionary of New Testament
Theology, Vol. 1, Vol. 2, p.
362.
[iv] Brown, Vol. 3, p.
808.
[v] Brown, Vol. 2, p.
362.
[viii] Gordon Clark,
The Pastoral Epistles
(Jefferson, MD: The Trinity Foundation, 1983), pp.
106-107.
