Understanding Gods Will - Seeking Gods Direction For Our Lives

UNDERSTANDING GODS WILL A lesson on seeking Gods direction for our lives Introduction 1.
This message is most important since there is the danger of our being seduced and led astray (1TI 4:1; 2PE 3:16-17). a. Seduce - To persuade (a vassal, servant, soldier, etc.) to desert his allegiance or service. In a wider sense: To lead (a person) astray in conduct or belief; to draw away from the right or intended course of action to or into a wrong one; to tempt, entice, or beguile to do something wrong, foolish, or unintended. b. The unlearned are the uninstructed. c. The unstable are those who do not remain steadily in the same place; they are apt to move or be moved about. 2. We are taught by example and precept to seek divine direction for our lives and we are promised it shall be given (PSA 25:4-5, 8-9; 31:3; 32:8; PRO 3:5-7; EPH 5:15-17). The Source for Understanding Gods Will 1. We get understanding of Gods will through His word, the Scriptures (PSA 119:104; 2TI 3:16-17). a. Doctrine The action of teaching or instructing; instruction; a piece of instruction, a lesson, precept. b. Reproof Shame, disgrace, ignominy or reproach, adhering or resulting to a person in consequence or by reason of some fact, event, conduct, etc. c. Correction The act of correcting or setting right; substitution of what is right for what is erroneous in (a book, etc.); amendment. Hence, loosely, pointing out or marking of errors (in order to their removal). d. Instruct To furnish with knowledge or information; to train in knowledge or learning; to teach, educate. e. Righteousness Justice, uprightness, rectitude; conformity of life to the requirements of the divine or moral law; virtue, integrity. 2. Consider the purpose of the book of Proverbs in providing direction for our lives (PRO 1:1-4). a. Wisdom - Capacity of judging rightly in matters relating to life and conduct; soundness of judgment in the choice of means and ends. b. Instruction - The action of instructing (furnishing with knowledge or information; training in knowledge or learning) or teaching; the imparting of knowledge or skill; education. c. Perceive - To take in or apprehend with the mind or senses.
d. Understanding - Power or ability to understand (to comprehend; to apprehend the meaning or import of; to grasp the idea of). i. Understanding is gained by words (EPH 3:3-4). ii. These are words that communicate meaning, that clarify, that explain, that define. e. Justice I. The quality of being just (That does what is morally right, righteous. "Just before (with) God" or, simply, "just": Righteous in the sight of God; justified). The quality of being (morally) just or righteous; the principle of just dealing; the exhibition of this quality or principle in action; just conduct; integrity, rectitude. II. Judicial administration of law or equity. Exercise of authority or power in maintenance of right; vindication of right by assignment of reward or punishment: requital of desert. f. Judgment - The action of trying a cause in a court of justice; trial. The sentence of a court of justice; a judicial decision or order in court. g. Equity - The quality of being equal or fair; fairness, impartiality; evenhanded dealing. h. Subtilty - Acuteness, perspicacity (clearness of understanding or insight; penetration); skill, cleverness, ingenuity; cunning, craftiness. i. Knowledge The fact of knowing a thing, state, etc. or (in general sense) a person; acquaintance; familiarity gained by experience. Acquaintance with a fact; perception, or certain information of, a fact or matter; state of being aware or informed; consciousness (of anything). j. Discretion - The action of separating or distinguishing; the action of discerning or judging; judgement; decision, discrimination. 3. In Jesus Christ we receive Gods final revelation of Himself and His word to men. a. In Him we have received the fullness of truth (JOH 1:14,16-18; 14:6). b. All truth is embodied and declared in Him. c. All things have been committed into the hand of Christ and He has declared all things to His apostles (JOH 3:31-35; 5:19-20; JOH 14:8-10, 26; 15:15; 16:12-15; JOH 17:4-8). i. It was expected that the Christ would tell us all things (JOH 4:25). ii. It was prophesied that that Prophet would communicate all that God commanded Him (DEU 18:18). d. The apostles were especially chosen to be Christs witnesses (MAR 3:13-19; JOH 15:26-27). e. The apostles declared to us what they had seen and heard of Christ and wrote it unto us (1JO 1:1-4). i. They have communicated to us all things.
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ii. They have communicated to us all truth. iii. They have communicated to us things to come. iv. What more could we need? f. Hence, in the apostolic writings of the New Testament we have all things, all truth that God intends for us to have. i. God has revealed not Himself to us exhaustively (DEU 29:29; ROM 11:33). ii. We cannot know all that God knows because only God has infinite knowledge (PSA 139:1-6; 147:5). iii. Although God has not communicated exhaustively, He has communicated truly and with a fullness suited to our need. iv. Therefore, the Scriptures of the Old and New Testaments are of themselves solely sufficient to make the man of God perfect, thoroughly furnished unto all good works (2TI 3:16-17). g. That Jesus Christ is the final revelation is declared in HEB 1:1-2. i. Sundry Having an existence, position, or status apart; separate, distinct. ii. The Greek word translated sundry times is polumeros and means in many portions, i.e. variously as to time and agency (piecemeal). iii. Divers Different or not alike in character or quality; not of the same kind. iv. The Old Testament revelation was given in pieces at different times and in different ways over some 1500 years. v. By contrast, the New Testament revelation was given within a single generation, then generation of Jesus Christ (MAT 1:1-17; JUD 1:3). vi. God hathspoken unto us by His Son. Hath spoken is the present perfect tense setting forth past completed action. This is a final revelation. vii. The New Testament revelation was given in Christ, Who communicated it to His chosen apostles, Who confirmed it to us and wrote it (HEB 2:1-4). viii. The Old Testament revelation was incomplete. 1. The Old Testament itself prophesied of a revelation of truth to come (DEU 18:18-19; JER 31:31-34). 2. The New Testament sets forth the fulfillment of what the Old Testament prophesied. 3. The New Testament reveals the fullness of truth. ix. The Charismatic movement would have God still communicating today as He did in the Old Testament, i.e. at sundry times and in divers manners.
x. But God communicated to New Testament characters with dreams, visions, voices, and angelic messages confirming them with miracles. How is that different from the Old Testament mode of communication? 1. Unlike the Old Testament communications, these communications were contained within one generation. 2. These were communications of New Testament truth by Jesus Christ showing the fulfillment of the Old Testament and establishing the guidelines for the New Testament church. 3. These communications confirmed the apostolic ministry (2CO 12:12; HEB 2:4). 4. Consider Philip the evangelist in ACT 8. a. Philip was an evangelist (ACT 21:8). b. Philip goes to Samaria and preaches. God confirms his ministry with miracles. Philip baptizes believers. c. Upon hearing this, the apostles go down to Samaria and confirm that this is indeed the work of God. d. Thus the apostles were witnesses in Samaria as Christ prophesied (ACT 1:8). e. The Spirit then directs Philip to the Ethiopian eunuch. Philip preaches Christ to the eunuch who is then baptized. i. This particular event fulfills the prophecy of ISA 56:3-5 that God would give eunuchs a place in His house. ii. In the Old Testament church, eunuchs were barred from the congregation of the Lord (DEU 23:1). f. Through these events recorded in Philips ministry we have the following: i. An example of what is the work of an evangelist, which is preaching Christ and the kingdom of God, baptizing, and starting churches (2TI 4:5). ii. Samaritans may be admitted into church fellowship. Prior to this the Jews had no dealings with the Samaritans (JOH 4:9). iii. Eunuchs may be admitted into the church. iv. One of the clearest statements in the Bible regarding New Testament believers baptism as taught and practiced by the apostles of Jesus Christ (ACT 8:3638).
v. By means of the confirming miracles and special revelation given through Philip, we have this New Testament, apostolic truth to guide us for all time. vi. I do not need a special word to tell me to preach to a eunuch. I have the story of Philip. 5. Consider the example of Paul in ACT 18:9-10. a. The Lord tells Paul not to fear but the speak the word because He has much people in this city. b. Through this special revelation we are given one of the most powerful verses in the Bible to prove that our preaching does not make men Gods people. They already are His people. h. We are directed to the revelation God has made to us in His Son (MAT 17:1-8). i. There is no more revelation to be expected after that given through the last apostle in the last book of the New Testament, which, interestingly enough, bears the name of The Revelation of Jesus Christ. Nothing is to be added to this revelation of Jesus Christ (REV 22:18). j. The completeness of the revelation may be seen in that from Genesis to Revelation we have a history of this present heavens and earth from their creation to their dissolution. At the end we are introduced to the new heavens and the new earth, the eternal abode of the redeemed. k. Believers are directed to the revelation already given through the apostles and written in the New Testament (JOH 20:30-31; ROM 16:17; 1CO 4:16-17; 11:1-2; GAL 1:8-9; EPH 3:3-6; PHI 3:17; 4:9; 2TH 2:15; 3:6; 1TI 1:16; 3:14-15; 2TI 1:13; 2:2; 2PE 1:12-15, 19; 3:1-2; 1JO 4:6; JUD 1:17). i. Observe that those things communicated by prophets in the New Testament churches are the same things the apostles communicated. ii. These instructions provide a comprehensive guide for all things needed to be believed, avoided, and practiced. l. Consider the implications of anyone professing that God speaks to them in addition to the Scriptures. i. Jesus Christ did not tell His apostles all things the Father commanded Him nor did He guide them into all truth or either He did and they just didnt write it all to us. ii. If God is speaking to you, then what He is saying is just as much the word of God as anything written in Scripture. Every word of God is pure (PRO 30:5). iii. If God tells you to write down what He has said to you, then you are writing Holy Scripture. God telling you to write what He tells you is not
one whit different than God telling Isaiah to write what He said or John to write what he saw (ISA 30:8; REV 1:19). iv. If you are receiving and recording the words of God, you should be giving it out since all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works (2TI 3:16-17). m. To seek any revelation of God beyond that given in the New Testament insults the fullness of truth revealed to us in Christ. 4. A careful analysis of 1CO 13:7-13 reveals that the gifts of divine revelation have ceased since that revelation is now perfect or complete. a. Prophecies, tongues, and knowledge in v. 8 refer to the gifts of prophecy, tongues, and knowledge (1CO 12:8-10). b. In the beginning of the New Testament era, the early church did not have the completed written New Testament. The gifts of the word of wisdom, the word of knowledge, and prophecy served to provide revelation of New Testament doctrine during that time. c. The gift of tongues was one of the sign gifts given to serve two purposes: i. To confirm prophecy and the apostolic ministry (EXO 4:1-9; PSA 74:9; 2CO 12:12; HEB 2:3-4). ii. To convict the unbelieving Jews (1CO 1:22; 14:21-22 with ISA 28:11-14; JOH 15:24-25). 1. God showed these signs for the space of forty years (MIC 7:14-15 with ACT 7:36). 2. There was a space of forty years between Christ's first miracle in Cana of Galilee (JOH 2:1-11) and the destruction of Jerusalem. iii. The revelatory and sign gifts having served their purpose, these gifts are no longer in effect. iv. The New Testament prophesies of an end time use of sign gifts that will be performed by the power of Satan in order to deceive (2TH 2:8-10). v. This is not to say that God does not perform miracles today. But it is to say that we do not have men who work miracles. For example, there may still be divine healing but not by means of divine healers. d. In this passage Paul mentions four things that were currently taking place in the church at the time he was writing this passage. These four things were faith, hope, prophecy, and knowledge. i. Both the nouns naming these things and the verbs setting forth their respective activities are used in this passage.
1. Faith = believeth all things. 2. Hope = hopeth all things. 3. Knowledge = we know in part. 4. Prophecies = we prophesy in part. ii. Observe that the verbs setting forth these activities are present tense verbs describing an ongoing action. It was happening now, at the present. e. Charity never faileth. i. The entire chapter deals with the subject of charity. ii. Fail To be or become deficient. To be absent or wanting. To become exhausted, come to an end, run short. iii. Charity will never come to an end. It endures through this present time all the way to the end when we see God face to face and into eternity. iv. By contrast, the four things mentioned above all have a point at which they end. 1. Paul clearly states in v. 9 that prophecies shall fail and knowledge shall vanish away. The future tense is used since these gifts were in effect at the time Paul was writing. 2. Faith, as a principle that operates without sight, will end when we see the Lord face to face (2CO 5:6-8; HEB 11:1; 12:2). 3. Hope will continue until the second coming of Christ at which time hope will no longer be needed (ROM 8:23-25). f. According to v. 9, prophecy and knowledge are in part. i. The verse opens with the word for linking it back to v. 8, which listed the gifts of prophecies, tongues, and knowledge. ii. Therefore, the expression we know in part, and we prophecy in part refers to the exercise of these gifts and the fact that only partial revelation was communicated by them. iii. For example, no one prophet was conveying the complete revelation. No single apostle wrote the whole New Testament. iv. Even as Paul was writing this passage, he was prophesying in part. More Scripture had yet to be written. g. That which is perfect (v. 10) contrasts with that which is in part, which is prophecy and knowledge. i. Hence, that which is perfect is perfect prophecy and knowledge. ii. Perfect - a. 1. Thoroughly made, formed, done, performed, carried out, accomplished. 2. Fully accomplished; thoroughly versed, trained, skilled, or conversant. 3. In the state proper to anything when completed;
complete; having all the essential elements, qualities, or characteristics; not deficient in any particular. 4. In the state of complete excellence; free from any flaw or imperfection of quality; faultless. Spec. Of supreme moral excellence; righteous, holy; immaculate. iii. Scripture uses the word perfect to refer to moral perfection (JOB 1:1; PRO 11:5) and to proportional perfection (LEV 22:21). 1. Moral Of or pertaining to character or disposition, considered as good or bad, virtuous or vicious; of or pertaining to the distinction between right and wrong, or good and evil, in relation to the actions, volitions, or character of responsible beings; ethical. 2. Proportion A portion or part in its relation to the whole. iv. Psalms 19:7 The law of the LORD is perfect, converting the soul. 1. The perfection referred to in this passage is not proportional perfection since there was more Scripture yet to be delivered. 2. Therefore, this refers to moral perfection. The context bears this out in that it also describes the Scriptures as sure, right, pure, true, and righteous altogether (PSA 19:7-9). 3. For example, GEN 1:1 is morally perfect in that there is nothing unsure, incorrect, impure, false, or wrong in it. But it is not proportionally perfect since there is a lot more Scripture given besides that. 4. We are constantly contending for the moral perfection of the King James text against those who maintain it is a faulty translation. v. On the other hand, the perfection referred to in 1CO 13:10 is proportional perfection. 1. This is perfection in contrast to partial and that is what proportion is all about. 2. Any word of God delivered through the gift of knowledge or prophecy was morally perfect even if in part. vi. Therefore, the verse is teaching that the gifts conveying revelation (word of knowledge and prophecy) would be done away when the revelation, the body of knowledge and prophecy, would be complete. vii. We are not dealing here with the perfection of persons. We are rather dealing with the perfect of information. viii. As noted above, we have the complete and perfect body of prophecy and knowledge with the completion of the New Testament. ix. Therefore, we do not still have the gifts of prophecy and knowledge in operation.
h. In v. 11 Paul shifts from that to I. i. The verse does not begin with a connective word to link it to the foregoing verse. It rather starts a different subject. ii. Taking the words in this verse for exactly what they say it becomes obvious that Paul is dealing with the growth of a person using himself as an example. iii. This is the very kind of language used to describe personal Christian growth (1CO3:1-2; 14:20; EPH 4:11-15; HEB 5:13-14). iv. While one may be relatively mature now, the ultimate perfection of growth will be experienced at the resurrection of the dead (PHI 3:11-14). v. What we are doing now is like children acting out in play what they will one day really do as adults. i. The word for connects v. 12 to v. 11 where the subject is personal growth. i. Therefore, vs. 8-10 are dealing with the growth of information whereas vs. 11-12 are dealing with the growth of persons. ii. The word then in v. 12 refers to when I became a man in v. 11, which is describing the full growth or perfection of the individual. iii. Then obviously refers to whatever happens when we see face to face and know even as also I am known. iv. Seeing through a glass darkly contrasts with seeing face to face. Knowing in part contrasts with knowing as we are known. v. But this verse does not specify with whom we will be face to face or by whom we shall be known. That is specified in other passages. 1. Face to face is explained in JOB 19:25-27; ISA 33:17; 1JO 3:2; and REV 22:4. a. This is the time when will see our Lord face to face. b. This time has been called the beatific vision, meaning the direct knowledge of God enjoyed by blessed in heaven. 2. The phrase even as I am known refers to Gods knowledge of us (GAL 4:9; 2TI 2:19). vi. Now we know God only partially through information given in revelation. Then we will know God personally face to face as He knows us. 1. The expression shall know even as also I am known refers to the knowledge of a person himself. 2. God knows us face to face even now. But we do not now Him face to face.
vii. Our present view of God through His word is like looking through a glass darkly. 1. We do indeed see and know, but our sight and knowledge lack the clarity and fullness they will have in the future. 2. No matter how much of God we know through His word, if could see what it is to know Him face to face as we are known, we would realize how dim our present vision actually is. j. Faith, hope, and charity now abide. i. Abide - To wait, stay, remain. ii. Now abideth in v. 13 contrasts with shall fail, shall cease, and shall vanish away in v. 8. iii. The idea is that when prophecy, tongues, and knowledge are done away; faith, hope, and charity will still be around. iv. The same contrast may be seen in HEB 1:10-12: And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. When the earth and heavens are done away, God will still be around. v. The fact that prophecies and knowledge shall be done away whereas faith and hope abide, clearly proves that they do not all continue until the second coming of Christ, as some maintain. 1. Prophecies and knowledge cease before faith and hope, which cease at the second coming. 2. If all four continue until the second coming, then the contrasting verbs are pointless! k. Therefore, with the completion of the New Testament we have in the sixty-six books of our Bible a perfect and complete body of information whereby we may understand the will of God and find direction for our lives until at last we see Him face to face (2PE 1:19). 5. God has promised to every believer the Holy Spirit to abide with him, comfort him, teach him, and guide him (JOH 7:37-39; 14:21-23; ACT 2:16-18). a. This is a ministry of the Spirit in addition to His regenerating the elect. i. The regenerating work of the Holy Spirit is necessary for one to even be disposed to seek divine guidance (ROM 8:5). ii. When one follows the Spirits guidance, this is proof that he is a son of God (ROM 8:14). b. The Holy Spirit was given to the apostles to teach and guide them immediately.
i. The same could be said of the revelatory gifts given to the church until that which is perfect had come. ii. The result of this ministry to them was the completed New Testament. c. Subsequent to the completion of the divine revelation, the Holy Spirit teaches and guides believers through the Scriptures (JOH 17:20; EPH 3:3-4; 1TH 4:1-2; 2PE 1:19-21). i. Whether the guidance is provided immediately or mediately, the effect is the same: the Holy Spirit guides us. ii. The Scriptures are the voice of the Holy Spirit speaking to us (2SA 23:2; 1TI 4:1; HEB 3:7; REV 2:7; 19:10). 1. When we read the Scriptures we are being told the same things as those who wrote them were told. 2. The Scriptures speak to us with the same authority as when they were initially given. 3. The Scriptures are not equal to the Holy Spirit personally, but revelationally. iii. The same Holy Spirit Who revealed the words of God also enables believers to understand those words (EPH 1:15-18). iv. For one to be filled with the Spirit he must have word of Christ dwelling richly in him (EPH 5:15-20 with COL 3:16-17). 1. Note that the effects being filled with the Spirit are the same as the word of Christ dwelling richly in us. 2. The context of the passage in Ephesians deals with our walk, the direction that we take, and with understanding Gods will. 3. The context of the passage in Colossians is whatsoever we do or say. This also deals with the direction of our lives. v. As the word of God abides in us, it talks to us (PRO 6:20-23). How to Glean Understanding of Gods Will 1. Since understanding of Gods will is gained from His written words, we need to know how to glean that understanding from His words. 2. It is important that we understand how to handle the word of God since the devil and deceivers will misuse the words of Scripture to mislead us (LUK 4:8-12; ROM 16:17-18; 2CO 4:1-2). 3. The Bible is made up of thousands of words. The improper use of those words could lead us to do the most destructive, damnable, or downright stupid of things. 4. NEH 8:7-12 given us the means to attain that understanding.
a. First, they read in the book of the law of God. i. No one should try to decipher what the Bible means until he first knows what the Bible says (ROM 4:3). ii. By reading the words of Scripture we come to understand Scripture (EPH 3:3-4). iii. The Bible means what we read (2CO 1:13). b. Secondly, they readdistinctly. i. Distinctly - In a distinct or separate manner; separately, individually, severally. ii. Every word of God is vital (DEU 8:3). iii. Each word in a verse must be considered, its part of speech, its definition, and its relation to the other words. iv. The grammar of Scripture must be heeded. 1. Grammar - The department of the study of a language which deals with its inflexional forms or other means of indicating the relations of words in the sentence, and with the rules for employing these in accordance with established usage. 2. 2TI 1:13 Hold fast the form (shape, arrangement of parts) of sound words. c. Thirdly, "they...gave the sense." i. Give to words the sense, that is, their primary meaning. ii. Giving to the reading the sense, yields one interpretation. iii. To give the senses would yield numerous interpretations. d. By this method the words of the Lord were declared and understood. i. Declare - To make clear or plain (anything that is obscure or imperfectly understood); to interpret. ii. Interpret - To expound the meaning of; to render clear or explicit. iii. They understood the will of God. 5. To gain understanding of Gods will we must study and search the Scriptures employing the methods God has given (JOH 5:39; 2TI 2:15). a. We do not gain understanding by just dropping the book open, reading the first thing that our eyes land upon, and assuming that is Gods direction. b. We do not gain understanding by dreams, visions, impulses, or hearing voices. c. We do not gain understanding by willy-nilly application of verses to circumstances that bear no relation to the context of the verse.
6. To assist in understanding Gods will for our lives God has given pastors and teachers (JER 3:15; EPH 4:11-15). a. If we come unto a perfect man, unto the measure of the stature of the fullness of Christ we are obviously conformed to the will of God in all things. b. The mature believer is the one who by reason of use has his senses exercised to discern both good and evil (HEB 5:13-14). His discernment and decision-making skills are perfected. Making Decisions Ourselves 1. Gods direction of our lives does not exempt us from having to make decisions ourselves. a. God endowed us as His creatures with the ability to think, to reflect, to analyze, to plan, to choose, and to decide. He obviously gave us these mental abilities with the intent that we should use them just as He gave us our physical abilities to use. b. Consider how often in Scripture we are called upon to use our critical faculties (DEU 30:19-20; JOS 24:14-15, 22; ISA 1:18-20; HAG 1:5-10; LUK 14:28-33; JOH 7:24; ACT 6:3-5; 1CO 6:3-4; 10:15; 11:13; TIT 1:5-9). c. Scripture commends the act of discretion (PSA 112:5; PRO 3:21-22). i. Discretion - The action of separating or distinguishing; the action of discerning or judging; judgment; decision, discrimination. ii. We have to sort things out and decide upon a course of action. d. Scripture requires us to prove all things (1TH 5:21). i. Prove - To make trial of, try, test. ii. This is a process of investigating something so as to determine if it is good. iii. The Bereans were commended for proving the apostles (ACT 17:11). iv. Ephesus was commended for using their critical faculties (REV 2:2). v. Scripture calls upon us to try the spirits in order to believe truth and not error (1JO 4:1-3). 1. Therefore, Biblical faith requires the usage of one's reason and critical faculties to discern the truth that one is to believe. 2. Paul reasoned out the Scriptures in an effort to persuade men to believe that Jesus is the Christ (ACT 17:2-4; 18.4). e. PRO 4:25-27 teaches us to look ahead, consider where we need to go, settle on it, and go for it! i. To ponder our path means to consider our direction carefully. ii. Decisions should be well-informed rather than made hastily or lightly (PRO 15:22; 2CO 1:15-17).
iii. Established ways are settled or fixed. iv. Looking right on, straight before us turning neither to the right hand nor to the left suggests decisive action. f. A man who does not decide is unstable in all his ways (JAM 1:8). i. Double-minded - Having two minds; undecided or wavering in mind. ii. Such a man has trouble deciding what he wants to believe or do. g. The appeal of the occult is that it offers us a way to escape the responsibility of making decisions. i. Man wants his own personal spirit guide, fortune-teller, or guru to decide everything for him. ii. Cult Researcher Alexandra Schmidt said: I discover with amazement and dismay the readiness of people to submit. People love to give up this heavy freedom that we have to carry with all the decisions and the efforts it implies. 2. Although Scripture does not exempt us from having to make decisions, it does provide us with information to direct our decisions as noted before. a. Therefore, we are not left to our own unaided understanding in determining our course. b. A diligent study of Scripture coupled with sincere prayer will result in our understanding every good path (PRO 2:1-22). i. We will be able to discern misleading influences and thus what direction to avoid. ii. The emphasis in this passage is upon seeking and receiving wisdom, knowledge, and understanding rather than emotional experiences. 1. Seek wisdom and understanding foremost rather than pursuing feelings (PRO 4:7). 2. It is in wisdom and spiritual understanding that we know the will of God, not in feelings (COL 1:9-10 w/ DEU 4:5-6 & PSA 119:104-105). 3. Knowledge should be pleasant or bring us pleasure. 4. Our emotions do not determine knowledge but knowledge should determine our emotions. iii. Observe that the evil man and the strange woman lead souls into positive, but perverse emotional experiences. iv. Emotions may be good or bad depending upon how they are directed (GAL 4:16-18).
1. The Greek word translated zealously affect(ed) is zeloo and means to have warmth of feeling for or against. 2. The hearts of the disciples on the Emmaus road burned as Jesus opened to them the Scriptures (LUK 24:32). a. Burn fig. Of persons, of the heart, etc.: To be on fire (with desire, lust, passion, wrath); to glow, pant. b. This burning of the heart did not open the Scriptures. It rather occurred while Jesus opened to them the Scriptures. c. The burning of the heart does not convey knowledge of truth or decide the will of God. It rather is a reaction to knowledge being gained. 3. When the resurrected Jesus appeared to His disciples, the emotions of fear and of joy interfered with their believing what they saw (LUK 24:36-41). 4. Therefore, guide your heart, the seat of the emotions, rather than letting your heart guide you and do not trust in your emotions (PRO 23:19; 28:26). v. A big part of decision-making is eliminating morally bad choices. 1. After these are eliminated, whatever choices we make will not involve us in moral evil. 2. Rather than between good and bad, our choices will be between good and good, or good and better (1TI 4:4; EPH 4:28; 1CO 7:38). c. To apply Scriptural principles in making decisions is not leaning to our own understanding. It is rather acknowledging God by consulting His word and thus finding His promised direction for our paths (PRO 3:5-6). i. Scripture calls upon us to understand, which requires us to use our understanding. ii. Leaning unto our own understanding is leaving God and His word out of our intellectual processes (PRO 1:24-32; ROM 1:18-22, 28). 3. In seeking Gods direction for your life, give special heed to Pauls epistles since Paul is the apostle to the Gentiles and the pattern for believers (ROM 11:13; 1TI 1:16; PHI 3:17). a. Read the entire Bible in order to familiarize yourself with its contents. b. Study the rest of the Bible through the revelation given in Paul. c. Since whatsoever things were written aforetime were written for our learning (ROM 15:4) and since all scriptureis profitable (2TI 3:16), you will benefit from reading any of the Bible. d. You need not seek specific direction for what you should read each day since God has given all of it to you and has told you that all of it is profitable for you.
e. Just read the Book and ask God to teach you. He has a lesson for you in all of it. Important Facts To Know In Making Decisions 1. There are many things that the Scripture specifically commands us to do or not to do. These things are clearly the will of God for our lives (1TH 4:1-6; 5:18). 2. There are many decisions that we face where Scripture has not spelled out in so many words what we should do. Direction in these cases is found in applying Biblical principles in those decisions. a. There are many things in which it makes no difference to God what we do (ROM 14:5-6; 1CO 8:8). b. God has given us liberty in many things so that we may do what we want so long as we use that liberty within the framework of Biblical principles (ROM 14:1415, 20-23; 1CO 10:23). c. God gives a woman liberty to be married to whom she will; only in the Lord (1CO 7:39). As long as the marriage is in the Lord, the decision is hers! d. Remember where no law is, there is no transgression (ROM 4:15). Beware of any teacher or voice in your head that sets up a bunch of thou shalt nots that God did not ordain (COL 2:20-22; 1TI 4:1-5). e. God does not have a blueprint for us to follow in making decisions in those areas where there is no law telling us what to do or not to do! So long as we are following Biblical principles, any decision we make is acceptable to God. 3. Gods providence superintends our choices and actions and either permits or hinders them (ROM 1:9-13; 15:23-32; 1CO 16:5-7; 1TH 2:17-18; 3:9-11). a. JAM 4:13-16 relates Gods providence to our decision-making. i. The Holy Spirit clearly informs us in this passage that we do no know what a day may bring forth. 1. Nothing in this passage instructs us to try to find out what a day may bring forth. 2. Therefore, our knowing what will happen in the future is not necessary to finding Gods direction for our lives! ii. This passage allows us to make plans for the future so long as we understand that we will fulfill those plans only if they are within the limits of Gods will. iii. It is evil when we plan for the future with no recognition of Gods sovereignty over all things, our plans included. iv. However, observe that we do what we decide to do, acting freely, within the limits imposed by the will of God.
v. If we had a special revelation from God telling us to do this or that, it would no longer be correct to say, If the Lord will, we shall live, and do this, or that. We should rather say, The Lord wills that I do this or that. b. We do not have insight into all the workings of Gods providence (JOB 33:13; ECC 11:5-6; ROM 11:33). Gods providence is not our rule to walk by. c. The revealed things in all the words of this law are our rule of conduct, not those things, which God has not told us (DEU 29:29). Scriptural Principles To Use In Making Decisions 1. A persons character is itself a guiding principle and will serve to decide many issues (PRO 11:3, 5). a. Integrity In moral sense. Soundness of moral principle; the character of uncorrupted virtue, esp. in relation to truth and fair dealing; uprightness, honesty, sincerity. b. Righteousness Justice, uprightness, rectitude; conformity of life to the requirements of the divine or moral law; virtue, integrity. i. All Gods commandments are righteousness (PSA 119:172). ii. The righteousness of the perfect is his conformity to those commandments both by the imputed righteousness of Christ and the practice of that righteousness in his personal obedience (1JO 3:7). c. Virtue (ad. L. virtus manliness, valour, worth, etc. f. vir man) - Conformity of life and conduct with the principles of morality; voluntary observance of the recognized moral laws or standards of right conduct; abstention on moral grounds from any form of wrong-doing or vice. i. Valour - The quality of mind which enables a person to face danger with boldness or firmness; courage or bravery, esp. as shown in warfare or conflict; valiancy, prowess. ii. JOS 1:7 and 1KI 2:2-3 call for virtue as the dictionary defines it. d. Wanting to do right because it is right and having the courage to do right, which is virtue, will bar the way to many morally corrupt or compromised paths. e. Righteousness is set forth as a thing to follow, a guiding principle (1TI 6:11; 2TI 2:22). f. Gods wrath is revealed against all unrighteousness (ROM 1:18, 29-32; 1CO 6:910). i. Hence, unrighteousness is no light or laughing matter. ii. Unrighteousness sets one up to be misled (ROM 7:11; HEB 3:12-13; 2TH 2:8-12).
iii. Therefore, sin must not be spared, regarded, or excused. It must be mortified (ROM 8:13). g. Righteousness lies at the heart of the following Biblical instructions to be applied in decision-making. i. 1CO 16:14 Let all your things be done with charity. 1. This is to be put on above all else (COL 3:14; 1PE 4:8). 2. Charity (love) fulfills the law (MAT 22:37-40; ROM 13:10). 3. Charity is described in 1CO 13:4-7. Run your choices and actions through that grid and eliminate any that cannot be done with charity. ii. MAT 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. iii. ROM 14:16-19 Let not then your good be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 1. If you are acceptable to God you are right in the center of His will. 2. If a choice or an action does not pass the test of righteousness, peace, and joy in the Holy Ghost; then eliminate it. 3. We are to consider the effect of our actions not only upon ourselves, but upon others as well. iv. ROM 13:14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. v. ROM 12:17-18 Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. vi. 1TH 5:22 Abstain from all appearance of evil. vii. ROM 14:22-23 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. h. Your thought life shapes your character (PRO 4:23; 23:7). i. Our minds will think with the information they are fed and that will influence decision-making. ii. PHI 4:8 lists the things upon which we should think.
1. These things make for good character. 2. This is a grid through which we may filter sources of information and entertainment. i. There is no unrighteousness in those who seek the honour of God rather than their own honour (JOH 7:18). i. In making decisions we should carefully weigh whose honour we seek. ii. The righteousness of seeking Gods honour will serve to filter out Goddishonouring and self-seeking decisions. 2. It is the duty of parents to impart godly direction to their children, to develop the kind of character that will guide them in the way they should go (PRO 22:6; 29:15). a. This is one of Gods means for directing our lives. b. There are many good directives that we have received from our parents that, these directives being in place, we need not constantly inquire as to what we should do. c. Examples would be such things as reverence for God, respect for authority, truthfulness, fairness, diligence, responsibility, cleanliness, temperance, and modesty. 3. There are some major decisions that once they are made they will serve as directives in making many other decisions. a. Such is the decision to follow Christ (LUK 14:26-27). i. This commitment transcends all other commitments in importance. ii. Having committed ourselves wholly to Christ and His will, we will decide against anything that would interfere with that commitment. iii. A desire to be the best Christian one can be will determine many decisions. 1. Since it is the revealed will of God for us to be active in the local church, we should make decisions that will best serve that objective (MAT 6:33). This would include decisions such as a job and a location. 2. Since God wills that we be able to give, we should make financial decisions that will enable us to do that (EPH 4:28). 3. Since quietness and meditation are vital to our spiritual health, we should make decisions that will allow us the needed time for this (ECC 4:6; ISA 30:15; PSA 1:1-3). 4. Since too much care will choke the word of God, we should seek to avoid carefulness (LUK 8:14; 1CO 7:32). b. Such is the decision to marry and have a family.
i. 1CO 7 gives guidelines to consider in the decision of whether to marry or not to marry. 1. It is interesting that Paul never tells these believers to ask seek any special leading from God as to whether they should marry or not. a. Neither does he tell believers to seek special leading as to whether or not to attend a feast given by unbelievers. He rather left it to them to decide and gave them guidelines about eating what is served (1CO 10:27-29). b. Neither does he instruct believers to seek special direction from God as to what they give. Rather, he tells one to give according as he purposeth in his heart (2CO 9:6-7). 2. Whether one marries or not depends upon ones ability to contain himself sexually. a. If he can contain himself, then there are advantages to celibacy. b. If he cannot contain himself, then it is best that he marry. c. For the man lacking self-control, the choice is between potential distraction (marriage) or potential destruction (celibacy). Garry Friesen, Decision Making and the Will of God. 3. If one chooses to marry, Paul then gives regulations governing the marital state. 4. The freedom of personal choice in the marriage issue is affirmed in vs. 25-28, 36-40. 5. Observe that ones personal happiness is a factor to be considered in decision making, though by no means the only factor. 6. Neither the choice of celibacy nor the choice of marriage is sinful. Either decision is acceptable with God so long as one obeys the moral law in whatever state he is. ii. When one decides to marry, he no longer has the choice of another to mate (JOB 31:1). iii. When two people marry, their decisions must now be made in terms of their marital duties. 1. As a Christian, you should want a spouse who will work with you to build a marriage in keeping with Scriptural instructions. 2. Therefore, in considering a potential spouse, consider that persons attitudes toward the Biblical instructions regarding marriage.
3. This is a case where your marriage-decision will flow out of your commitment to Christ. iv. If a couple has children, decisions must in keeping with the duties of parenthood. c. Such is a choice of employment. i. An employee has a moral obligation to obey his employer so long as he remains in his employ (EPH 6:5-8). ii. This choice will decide what you do on Monday morning, for example. iii. However, the obligations one has to family and employer are subordinate to the higher obligation one has to Christ. 4. Spiritual expediency is to be weighed in making a decision. a. Simply put, this means deciding upon that course that will best accomplish the most good, as God defines good in His word. b. This is to be the overriding concern in matters of liberty such as eating and drinking (1CO 10:31-33). c. Spiritual expediency prompted Paul and Silas to decide to send Timothy to Thessalonica, while they stayed in Athens (1TH 3:1-8). i. Note that this is what Paul and Silas thought good rather than what God specifically told them to do. ii. The newly converted Thessalonians were experiencing tribulation. iii. Paul and Silas were concerned about how they were faring. iv. Timothys visit would establish and comfort them concerning their faith. v. Timothys visit would provide Paul and Silas with needed data about the condition of the Thessalonians. vi. The report of Timothy regarding their faith brought comfort to Paul and Silas in their tribulations. d. Spiritual expediency caused Paul to send Ephaphroditus to the Philippians (PHI 2:25-30). i. Again, note that it was Paul who supposed it necessary rather than God specifically telling him to do this. ii. This action would satisfy Ephaphroditus longing after the Philippians. iii. This would bring joy to the Philippians. iv. This would alleviate Pauls sorrow. Less sorrow means less drain on ones energies. v. Ephraphroditus could also take this epistle to them. e. Spiritual expediency will determine your priorities in making your plans.
i. Prioritizing helps you decide what you must leave off when two things are competing for your time at the same time. ii. Prioritizing means that you learn to say no to certain things that would encroach upon those priorities. iii. Prioritizing means that you will not always be available for everybody and everything that would demand your time. iv. Christ did not let men keep Him from fulfilling His priorities (LUK 4:4243). v. Due to his priorities, Paul did not tarry longer at Ephesus (ACT 18:20-21; 20:16). vi. Because of his priorities, Paul was hindered in coming to Rome (ROM 15:20-28). f. When well-intentioned plans do not result in all that we intend, then it is our place to humbly submit to the will of God according to JAM 4:15; ROM 1:10. 5. When we are walking in wisdom, which is certainly the will of God, we will redeem the time (EPH 5:15-17; COL 4:5; PSA 90:12). a. We should spend other things to buy time. b. Therefore, cost in time should always be a factor in making decisions. Is what will be gained worth the time it will cost? c. Remember that time is a commodity that once lost cannot be regained. d. Therefore, spending a lot of time agonizing over decisions regarding issues that are insignificant in the larger picture, wastes time and puts one out of the will of God. 6. Follow the leadership that you are under so far as God gives them authority. a. Scripture commands obedience to those in authority over us. i. Church members should obey their pastors (HEB 13:17). ii. Wives should obey their husbands (EPH 5:22-24). iii. Children should obey their parents (EPH 6:1). iv. Servants should obey their masters (EPH 6:5). v. Citizens should obey their magistrates (TIT 3:1). b. This is following Gods direction for your life. c. Only God possesses absolute, unlimited authority. Hence, any authority that any man has is delegated to him by God and is, therefore, limited. d. One is not out of the will of God to resist any human authority that conflicts with Gods word since only God is to be obeyed supremely (ACT 5:29). 7. Conduct appropriate research, where needed, to make wise decisions.
a. Nehemiah investigated what needed to be done to rebuild the wall before he disclosed to the rulers his building project (NEH 2:12-16). b. Joshua sent spies into Jericho before he led Israel into Canaan (JOS 2:1). c. This is seen in the examples given by our Lord of the builder and of the king going to war (LUK 14:28-32). d. This factor weighs in heavily in such decisions as buying a house, selecting a school, choosing a kind of medical treatment, planning marketing strategies, laying battle plans, etc. e. This is the work of decision making that people would like to escape by having a little inner voice just tell them what to do. 8. Scripture teaches us to seek the counsel of wise persons in making decisions (PRO 12:15; PRO 13:1, 20; 20:18). a. Wise a. Having or exercising sound judgment or discernment; capable of judging truly concerning what is right or fitting, and disposed to act accordingly; having the ability to perceive and adopt the best means for accomplishing an end; characterized by good sense and prudence. b. There are wise people who can give us good counsel (2SA 20:16-18; 1KI 2:9; 1CH 12:32; PRO 15:7; ECC 9:13-18). This should most certainly be the case in the church (ROM 15:14; 1CO 6:5). c. Even animals are endowed with a certain amount of wisdom we can learn for direction in our lives (PRO 6:6-8; 30:24-28). i. Attaining the wisdom of the ant will greatly affect our financial decisions. When the money is plentiful we will save for the time when it is not. ii. With the wisdom of the conies we can learn how to compensate for our weaknesses. iii. With the wisdom of the locusts we can learn to coordinate with others for a common good even without a king to make it happen. iv. The wisdom of the spider would teach us that an industrious use of our skills could take us to great places. d. Scripture teaches us the safety of seeking out many counselors since no one person has a corner on all knowledge (PRO 11:14; 15:22; 24:6). i. Seek out counselors that are spiritually mature to determine any Biblical principles that apply to a possible decision. ii. Seek the counsel of persons who have had personal experience in the area of the decision you are contemplating. e. It is the scorner who will not go unto the wise (PRO 15:12). f. Of course, all counsel should be considered in the light of Gods testimonies, the ultimate counsellers (PSA 119:24).
g. Although counsel should be sought, the responsibility for making the decision rests with the individual himself. 9. Maintaining a good conscience is an important factor in decision-making (ACT 24:16). a. Conscience - I. Inward knowledge; consciousness; inmost thought, mind. II. Consciousness of right and wrong; moral sense. The internal acknowledgement or recognition of the moral quality of one's motives and actions; the sense of right and wrong as regards things for which one is responsible; the faculty or principle which pronounces upon the moral quality of one's actions or motives, approving the right and condemning the wrong. i. By means of the conscience we are inwardly aware of right and wrong. ii. "Conscience" derives from "con"- together + "scire" - to know. iii. Conscience is the soul's court where guilt or innocence is decided. b. By definition, conscience must have some standard of right and wrong that it recognizes. i. Conscience evaluates our actions according to the standard of right and wrong that we have. ii. Of course, the correct standard is the word of God (PSA 119:104, 128). iii. The conscience is not infallible and is, therefore, not to be equated with the law of God. iv. Because of ignorance of a law, the conscience may fail to accuse us of a sin (LEV 4:27-28; PSA 19:12). v. Or the conscience can accuse us in areas that are not sinful (ROM 14:14, 20-23; 1CO 8:4-13). 1. A weak conscience is one that is too easily wounded. 2. However, to violate the conscience even with regard to something not sinful is to defile it and to incur judgment. 3. It is Gods will that we heed the voice of conscience. 4. If we encourage a brother to ignore conscience when it accuses him based on an improper standard, he might ignore conscience when it accuses him of genuine sin. a. The problem in this case is not the conscience, but the standard by which the conscience is measuring. b. Such a brother needs Biblical instruction so as to grow stronger (HEB 5:13-14). c. Here is a voice within us that we should heed in making decisions. Insofar as it informs us according to the word of God, it speaks on behalf of God.
10. Neil Anderson, in his book Understanding Gods Will in Spiritually Deceptive Times, points out two important principles that we need to observe in order to do Gods will and to have further direction. a. The first is to bloom where you are planted. i. That is, be the best that we can be where you are for the present. ii. This principle may be seen in these passages: LUK 16:10; 1CO 7:17-24; COL 3:23. iii. The person who does this is the person that God moves ahead when God is ready (MAT 25:20-23; LUK 19:17; PRO 17:2; 22:29; 27:18; PSA 75:6-7). iv. The life of Joseph exemplifies this principle. In whatever capacity he was, he was faithful. b. The second is that God guides a moving ship. i. Do what you know to do now and God will direct you from there. ii. We must follow the light as far as it shines before we see the light shining further (PRO 4:18). iii. This principle was exemplified in Paul, who had to follow the instruction to go into to Damascus before he would learn of the other things appointed for him to do (ACT 22:10). iv. Disobedience will have a blinding effect that will hinder your seeing further truth. 11. Goals, attitudes, and means are factors to be weighed in decisions and courses of action. a. Goals. Consider what you want to achieve in making a decision. Does your objective square with Scripture or conflict with it? i. For example, aiming to become rich will expose you to many dangers (1TI 6:9-10; PRO 28:20). ii. Seeking the praise of men in what you do clearly violates the will of God (MAT 6:1, 5, 16). iii. The glory of God should be our goal in all that we do (1CO 10:31). iv. Scripture teaches us to seek the edification of others (ROM 14:19; 1CO 14:26). b. Attitudes. Doing the right thing with the wrong attitude will not please God. i. As noted above, all our things should be done with charity (1CO 16:14; 13:1-3). ii. Giving is to be characterized by cheerfulness rather than grudgingly or of necessity (2CO 9:7).
iii. Some godly attitudes to be displayed are humility, meekness, longsuffering (EPH 4:2), willingness (2CO 8:12), diligence (ROM 12:11), and contentment (HEB 13:5). c. Means. The right thing must be done the right way. For example, i. God must be served in the manner that He has ordained (DEU 12:32; JOH 4:24). ii. Scripture must be used according to its own rules of interpretation. iii. Personal disputes must be settled according the pattern of MAT 18:15-17. 12. In summation, Scripture addresses every area of our lives. Anything Scripture has to say about that area is a principle to be weighed in making a decision in that area. a. This is why it is so important to learn the Scriptures. Only by this means can you understand Gods will. b. Learning Scripture is seeking Gods direction for your life. Answers to Questions 1. Do impressions play a role in seeking Gods direction for our lives? a. An impression in this context is referring to an inward impulse, urge, or prompting to do something. b. In contrast to the many impulses and thoughts one has to do certain things, these impressions come with such a compulsion that one attaches more significance to them even thinking that this is God leading them. c. If impressions are God guiding us, then they are in essence doing the same thing Scripture does. d. An impression is an emotional experience. It is a thought accompanied by strong feeling. In fact, these impressions are often expressed in terms of feelings: I felt led to do so and so. I just feel that this is the right thing to do. e. Emotions can be influenced by a great number of different things: God, Satan, health, medication, hormones, diet, personal ambitions, lack of rest, weather, upbringing, feelings of others, news, music, anticipation, dread, etc. And we cannot always determine what is causing the feeling. f. Therefore, since emotions lie at the root of impressions and emotions can be so variously influenced, impressions are not certain guides of right conduct. g. Consider that feelings certainly have no bearing on interpreting Scripture, which reveals the will of God. If feelings have no authority in interpreting the will of God expressed in Scripture, why should they have authority in deciding the will of God not expressed in Scripture?
h. If your impression does not violate Scripture, then it is not sinful and you are certainly at liberty to follow it. i. In this case, however, it is revealed truth judging your impression rather than your impression determining truth! ii. In fact, it would be wise to follow your impression in this case since you are apt to do best what you feel inclined to do and doing ones best is a Biblical principle (ECC 9:10; ROM 12:11; COL 3:23). iii. But, you may ask, did God give me this impression? 1. That God directly gave you the impression cannot be known for sure nor does it need to be known. 2. God could directly impart it or it could come about from upbringing, personal ambitions, a conversation with a friend, etc. 3. Furthermore, God can give or permit several impressions at the same time. a. Any one impression you choose to follow is fine. b. To think that only one impression is the correct impression to fall into the thinking that God has a blueprint for every decision we make. 4. If the impression is a good thing, then it ultimately comes from God whether directly or through means of abilities He has imparted and circumstances He has permitted (JAM 1:17). 2. Should circumstances be given consideration in decision-making? a. Circumstances are the pros and cons of a given decision. They are things such as means available, time available, people available, cost, opportunities, etc. b. In some situations people are often heard asking, What is God trying to tell me? i. Behind this question is the belief that circumstances are signposts from God informing us of His will. ii. First, be it understood that God is not trying to tell you anything. He has already told you in His word what He wants to say. c. In order for circumstances to provide direction, they must be interpreted. Since many different interpretations can be given, the subjective element enters in. Consider this in a situation in which I am hindered from doing something. i. I might think God is trying to tell me that He does not want me to do it. ii. Or I might think God is testing me to see if I will persevere. iii. Or I might think God does not want me to do it now, but rather at a later time.
iv. Or I might think the devil is trying to prevent me from doing what God wants done and I should, therefore, persist. d. Relying on circumstances alone to determine good or evil can be very misleading. In fact, it is downright pagan (ACT 28:3-6). e. Among circumstances are open doors, opportunities to do things. i. Do open doors indicate what God specifically wants done? Or are open doors opportunities that God permits leaving us to decide whether we avail ourselves of them or not? ii. Not all open doors are pathways to good things. 1. The door was open to Jonah to go to Tarshish when God commanded him to go to Nineveh (JON 1:1-3). 2. Some open doors lead to elevator shafts. Beware! iii. Scripture speaks of open doors that were opportunities for gospel ministry (ACT 14:27; 1CO 16:5-9; 2CO 2:12-13; COL 4:3). 1. In the case of the open door at Ephesus, Paul took advantage of that opportunity and stayed at Ephesus for a while (1CO 16:5-9). a. Observe that it was Pauls decision to do this. He was under no moral compulsion. b. Given the opportunity and the adversaries there, Paul judged that it was spiritually expedient to abide in Ephesus for the present. 2. In the case of the open door at Troas, Paul left that opportunity and went to Macedonia in search of Titus (2CO 2:12-13). a. Paul was awaiting word from Titus as to how the Corinthians had responded to his first epistle, in which he sternly upbraided the church on several points. b. In Macedonia Paul met up with Titus who brought him the good news that the Corinthians had received his epistle well (2CO 7:5-7). c. In this case Paul judged it spiritually expedient to make sure of the work in Corinth before starting a new work. d. If an open door is God telling you what He wants done, then to leave such a door is outright disobedience to God. 3. Paul did not need a sign to tell him to preach the gospel. He had the clearly revealed command of God to do that. All he needed was an opportunity wherever that might happen to be. iv. Paul purposed to come to Rome but was not permitted to do so, that is, the door was closed (ROM 1:9-15).
1. Paul did not take that closed door as a sign from God that his plan was a bad one. 2. He accepted that he was hindered up to now, but he still purposed to come at a later time. v. Open doors are God-given opportunities for servicenot specific guidance from God requiring one to enter. Garry Friesen, Decision Making and the Will of God. vi. Who is to say that God might not open several doors at the same time so that one must choose one as opposed to another. vii. Therefore, a prayer for an open door is a prayer for an opportunity rather than a prayer for guidance. It is up to the individual to judge the spiritual expediency of the opportunity. f. Rather than circumstances being messengers telling us the will of God, they are rather factors to be weighed in making decisions. i. They do not determine right or wrong. Scripture alone does that. ii. It is not a matter of determining the will of God from circumstances. It is rather a matter of applying the will of God revealed in Scripture to our circumstances. 3. What role does personal peace have in determining Gods will? a. There are numerous causes of a lack of peace. i. It may be that one is violating Scripture or conscience. In this case, it is not the lack of peace that determines the wrong, but rather the Scripture. ii. Or it may be owing to health conditions, medications, exhaustion, concerns, deadlines, uncertainties, fears, new experiences, etc. We often experience lack of peace in the face of major decisions. 1. In these cases, the lack of peace does not determine what one should do. 2. For example, should a minister fail to call for needed church discipline because he is unsure of the repercussions and, therefore, spends a fitful night before doing it? 3. Should one fail to be baptized because he fears to speak before the church or has some nagging doubts? Is this lack of peace God telling him not to do it? 4. Often it is after we do the right thing, the lack of peace notwithstanding, that we find peace. b. Some have appealed to COL 3:15 as proof that we should let peace in our hearts decide issues. i. The context of COL 3:15 is harmony between brethren.
ii. We are not to harbour hostility against one another in our hearts. Rather the peace of God is to rule in our hearts because we have been called to that peace in one body. c. Peace is something to be pursued through obedience to Gods will rather than being something that determines Gods will (PHI 4:6-9). i. As that peace is attained through obedience, it can then rule in our hearts. ii. That peace will control how we respond to situations and to our brethren and promote harmony within the body of Christ (PSA 119:165). d. A lack of peace might prompt me to examine myself to see if I am in the will of God. But lack of peace alone does not determine that. e. Ones emotional condition does not determine what is right. Again, only Scripture does that. However, ones emotional condition is a factor to be weighed in decision-making. i. Those not emotionally stable enough to handle them should avoid certain tasks and situations. ii. For example, a person who falls apart under pressure would not be a good leader. 4. What about the examples given in Scripture of those who were given special guidance? a. Examples would be: i. God giving Israel a pillar of cloud by day and a pillar of fire by night to guide them in the wilderness (EXO 13:21). This was provided only for the wilderness and ceased after Israel entered Canaan. ii. God telling David to go up to Judah (2SA 2:1). iii. God instructing David in proceeding against the Philistines (2SA 5:18-25). iv. The Spirit telling Philip to join himself to the chariot of the Ethiopian eunuch (ACT 8:29). v. The Spirit telling Peter to go the household of Cornelius (ACT 10:19-20). b. An appeal is made to these examples in an attempt to argue that such special guidance is the norm for all believers. c. This argument overlooks the many cases in the Bible (some already cited in this series) where believers make very serious decisions without such special guidance. d. The number of these examples of special guidance is not sufficient to establish a norm for all believers. e. Furthermore, these examples apply to people and events that occupied a special place in the process of Gods revelation. i. Israel served as a type of the New Testament church (1CO 10:1-11).
ii. David was told to go up to Judah because it was there that he was made king. This was the establishing of the Davidic monarchy. iii. The Philistines were threatening the fledging Davidic monarchy. Therefore, God gave David special guidance in overcoming this resistance and further establishing Davids kingdom. iv. The Spirit instructing Philip with respect to ministering to the Ethiopian eunuch set a precedent for the change in the law that now admitted eunuchs to the house of God. v. The Spirit directing Peter to go to the household of Cornelius was a great turning point in the history of divine revelation in that uncircumcised Gentiles were admitted into the same church fellowship as the Jews. f. And, most importantly, all these examples occurred before the completion of the canon of Scripture, when such partial revelations ceased! g. These Bible characters needed these special revelations and so do we. And we have them because they are recorded in the Scriptures for our learning to guide us (ROM 15:4; 2TI 3:16-17). We need no more! i. Gods guidance of Israel with the cloud and fire provides us with a beautiful type of the Gods guidance of His people by His Spirit through His word as they sojourn through the wilderness of this world to the promised land (PSA 119:105; 2PE 1:19). ii. Through the special revelations made to David we have record of the establishing of Gods kingdom on this earth. iii. Through the special revelations of battle plans we have a great manual on military strategy that generals can profit from to this day. iv. Through Gods guidance of Philip we now have clear direction to admit eunuchs into the house of God, something forbidden in the Old Testament. v. Through Gods special guidance of Peter we now have clear direction for the fellowship of Jews and Gentiles in the same body. h. These Bible characters, which had these revelations, did not have all of them in one package as we do. Therefore, we have more than they had! 5. Is it wrong to ask God for a sign or to put out the fleece in seeking His direction in a decision? After all, Abrahams servant sought a sign when seeking a wife for Isaac (GEN 24) and Gideon put out the fleece (JDG 6:36-40). a. The sign Abrahams servant gave to God was this: the woman who would not only give drink to the servant when he asked for it, but who would also give drink to the camels, would be the one God had appointed for Isaac. i. This experience is not the norm for believers. After all, who sends out servants to seek brides for their sons?
ii. God made a covenant promise to Abraham to multiply his seed through Isaac. This promise required that Isaac have a wife! 1. Observe how the account refers back to Gods covenant with Abraham, which formed the basis for the success of the mission (GEN 24:7, 27, 60). 2. God does not make such a promise to every believer. a. In fact, in 1CO 7 Paul clearly shows that there may be advantages to believers not marrying at all. b. Recall that when Paul gave instructions in 1CO 7 regarding marriage, he did not teach them to invoke such a sign as this in seeking an appointed mate. iii. Even when the woman complied with the sign the servant had given, the matter was not concluded in his mind (GEN 24:21). He still inquired further to determine if she met Abrahams requirements (GEN 24:7, 23). iv. Even when it was determined that the womans background was acceptable, the matter was still not concluded until her father, brother, and ultimately she agreed to the marriage (GEN 24:49, 57-59). v. Therefore, the servant apparently viewed the giving of this sign as a highly unusual thing, especially since that alone did not decide the matter. vi. God fulfilling a covenant promise to Abraham regarding Isaac is not the same as a couple in our church deciding to marry. 1. No couple in our church is being used to produce the Messianic seed line culminating in the generation of Jesus Christ (MAT 1:1). 2. Things different are not the same. b. In order to confirm that God would use him to save Israel, Gideon put fleece in the floor. If in the morning the dew were only on the fleece and not on the earth, then Gideon would know that God would save Israel by him. When this sign came to pass, Gideon reversed it the next day. If the dew was on the earth and the fleece was dry, then he would know God would save Israel by him. This also came to pass. i. First of all, Gideons sign was not merely a circumstance. It was a miracle. Are you going to start asking for miracles to determine Gods will? ii. Most importantly, Gideon did not put out the fleece to determine Gods guidance. God had already told Gideon that He would use him to save Israel (JDG 6:14-16). Gideon was seeking confirmation. iii. Furthermore, Gideon had already asked God for a confirming sign and God had granted it (JDG 6:17-22). iv. Therefore, Gideons putting out the fleece was really an expression of his reluctance to believe the call of God.
v. That Gideon asked God not to be angry with him when he changed the sign shows that Gideon knew he was skating on thin ice with this. vi. Even though God accommodated Gideon in this instance, we read later of God judging Zacharias, the father of John the Baptist, who sought a sign in unbelief (LUK 1:11-20). I wouldnt recommend it! c. These examples do not establish a precedent for us to follow. d. Therefore, we have nothing in Scripture that instructs or encourages us to seek signs from God to determine His will. Scripture is sufficient of itself for that. 6. What if I heard a voice telling me something and what it said came to pass or the instruction it gave me proved helpful? a. Any attempt to explain these experiences in terms of Biblical examples of prophecy is an argument for the continuation of divine revelation. We have before proved the divine revelation (prophecy) is complete. What does that say, therefore, for these additional revelations? They are from the devil. b. Divination and soothsaying are occult practices (DEU 18:9-12; ACT 16:16). i. Divination - The foretelling of future events or discovery of what is hidden or obscure by supernatural or magical means; soothsaying. ii. Soothsaying The practice of foretelling the future or the course of future events; prediction, prognostication. c. Devils are the power at work in the occult practices. i. Devils can manipulate future events to bring about their predictions or to accord with their instructions. ii. Devils empowered Pharaoh's magicians to turn rods into serpents, turn water into blood, and cause frogs to come upon the land (EXO 7:11-12, 20-22; 8:7). iii. Nebuchadnezzars soothsayers had obviously had some success or they would not have been in his employ (DAN 2:27; 4:7). iv. Therefore, expect the devil to give you some accurate predictions or helpful advice in order to deceive you (2CO 11:14-15). d. The ultimate deception is for the devil to make you think that it is God that is giving you these experiences for he is the great ape of God (ISA 14:12-14; 2TH 2:4). e. The devil is ever trying to get us to focus on something else besides Gods word. This has been his tactic from the beginning (GEN 3:1-6; 2CO 11:3). f. God may permit you to encounter some weird psychic phenomena as a test to see whether you will trust His word or those experiences (DEU 13:1-4). g. Learn to ignore all teachers and experiences that pose as sources of divine revelation in addition to the Scripture (PRO 19:27).
h. It should suffice us that we are told in Gods word that we do not know what a day may bring forth (PRO 27:1; JAM 4:14). i. Beware of craving supernatural knowledge apart from Scripture. This is the lure of the occult. j. You will do well and be safe to look only to Gods written revelation (ISA 8:1920). 7. What if I have to make a decision, I pray, I do my research, I seek counsel, and yet I am still not absolutely sure of what course to take? What if I make a wrong decision? a. The promise of God to give wisdom to those who ask is not a promise to give omniscience (JAM 1:5). b. We will never know everything there is to know about others, about situations, or even about ourselves (1KI 8:39; PSA 139:1-6). c. Therefore, at best our data will be limited. But God will give us sufficient understanding so that we can know that we are within His revealed will. d. Recall that a wrong decision is a decision that violates the revealed will of God in His word. So long as decision does not do that, it is not a morally wrong decision. e. We can only make the best decisions we can with the data we have. And that may mean just selecting one of several choices all of which seem equally good. Beyond that we must leave it with God. f. God allows us to come into situations in which there are huge unknown dimensions. This is an opportunity for the exercise of faith (ISA 50:10). g. In fact, we learn more wisdom in the process of applying wisdom in making decisions (PRO 4:18). i. The preceding verses of James 1:5 show that we learn and improve through the challenges (trials) of our faith. ii. Making decisions is a growth process. 8. What role does prayer really have in making decisions if I have to do the research, seek counsel, and then make my own decision? a. There is a definite cause and effect sequence with respect to prayer (MAT 7:7-8; JAM 4:2). Things happen because we pray. i. Connect with this the fact that God governs all things, including our circumstances, choices, and actions. 1. He directly causes some things (EXO 14:21; PSA 135:7; 147:18). 2. Other things He either permits or hinders (PSA 76:10; ACT 13:18; 1CO 10:13; 16:7; JAM 4:13-15). ii. Therefore, there are things that are caused, permitted, or hindered in response to our prayers. For example,
1. God withheld rain and also gave rain in response to Elijahs prayer (JAM 5:17-18). 2. Doors of opportunity for evangelism are opened in response to prayers (COL 4:3). 3. Our prayers to be delivered from temptation result in certain temptations not being permitted (MAT 6:13; 26:41). iii. But how God orders all of these things is not for us to know (ECC 11:5). b. If you ask in faith for wisdom in making decisions it will be given, but it will be withheld if you do not ask in faith (JAM 1:5-7). c. Consider what can happen to the person who does not pray for divine guidance. i. God can remove from him the sources of wise counsel to help him in making decisions (ISA 3:1-4; 30:20). ii. God can take away his ability to understand the wisdom revealed in His word (JOB 12:13-25; ISA 29:9-14). 1. EPH 1:15-18 clearly shows that believers need continual spiritual enabling to understand the things of God. 2. In this case, the wisdom can be presented to a person yet he will reject it (PRO 1:20-32). iii. God can unleash the devil on a person so that he will become so distracted and confused that he will be unable to think clearly (DEU 28:28-29). iv. The person too proud to beg God for help will be denied the needed grace to help in time of need (JAM 4:6; HEB 4:16). And dont we need help in making decisions? 9. What about those times when you have followed every Biblical guideline in decisionmaking, you make a decision, and then it turns out badly? a. What makes a decision a bad decision in your judgment? Is it the fact that things did not turn out as you planned? b. Here are some examples of decisions, which we would consider to have turned out badly. i. You decide to marry someone who seems to be a good person and they turn out to be unfaithful to you. ii. You make an investment and you ending up losing the money. iii. You decide to start a business and the business fails. iv. A minister starts a church that causes him endless problems and he eventually has to withdraw from the work. v. You decide on a course of treatment for a sickness and you dont get well.
vi. You decide to buy a house and the house has many defects costing you a huge amount of money. c. Following Biblical guidelines will not make a paradise out of this life. i. Because of the fall, we will always experience wants, inequities, and troubles in this world even making the best of decisions; yea, even when we do those things specifically commanded in the Scriptures about which there is no doubt that we are doing the will of God (2TI 3:12; 1PE 3:17; 4:16). ii. Because our path takes us through tribulation does not mean that God is not leading us since tribulation is very much a part of the path of the Christian life (JOH 16:33; ACT 14:22; 1TH 3:3-4; 1PE 4:12) d. That bad things happened after you made the decision does not mean that the decision itself was bad. i. For example, the minister who starts a church has no way of knowing if the people will be obedient or disobedient in the future. 1. Starting a church according to Scripture is always a good thing. 2. Paul started churches that caused him many problems. ii. Or a certain course of treatment for a sickness may be a good choice, but the fact remains that no treatment has a 100% rate if success. Every treatment will ultimately fail since we all must die, if Christ tarries. e. There are several reasons why God may permit us to make decisions that turn out badly. i. Perhaps God saw that your heart was too much set on what you wanted. Therefore, He let you have it and let it turn out badly as a correction (HOS 13:11; PRO 3:11-12). ii. Perhaps God is letting something fail or cause problems as a trial of your faith (1PE 1:6-7). 1. If you experiencing a trial, it is there because it needs to be there. 2. Our trials will prove whether are trusting God for Who He is or simply as someone to give us what we want. 3. Does your faith in the goodness of God remain unshaken when things dont turn out as you planned? Or must God do what you want in order to be good? 4. Perhaps you are limiting Gods ability to care for you to what you decide is best for your life. God will let your plans fail to prove to you He can care for you regardless of your plans (MAT 6:25-33).
5. Apply this to the person whose marriage turned out badly, or whose investment went sour, or whose business failed, or whose house had numerous defects. 6. Do not fail to notice the good things that sometimes come out of bad (?) decisions. a. Your marriage may fail, but you may still have some fine children. b. There may still be one or two faithful souls remaining even though a church fails. c. You may come out of a loss with a stronger faith in God and less love of this world. d. You may come out of your tribulation with more patience and proof that you are a child of God (ROM 5:3-5). e. You may not recover from your sickness, but instead go home to be with Christ, which is far better (PHI 1:23). 7. If you always judge afflictions as a bad thing for you, you have an opinion different from that of the Psalmist (PSA 119:67, 71, 75). a. God is not necessarily mocking your prayer because He permits adversity in your life (MAT 7:7-11). You ask for bread and the adversity may be just the bread you need (ISA 30:20). b. Instead of focusing on asking God to change our circumstances to make things easier for us, we should rather focus on asking God to help us to be the people we should be to honour Him no matter what the circumstances are (PHI 1:19-20; COL 1:9-12). iii. Perhaps you may never know why God let something turn out as it did. 1. God has not promised we will know and understand everything. 2. But God has promised a peace which passeth all understanding when we cast all our care upon Him (PHI 4:6-7). a. We do not have to understand everything to have this peace. b. It is enough to know that God understands what is going on and that He has our best interest at heart. 3. It is interesting to note that when Job had an audience with God, God did not tell Job why he was suffering, but rather impressed upon Job the superiority of His power and wisdom.
4. If our trust in God extends only to those things we understand, then our faith is in our understanding rather than in God. 5. There is no searching of Gods understanding (ISA 40:28). Learning to humble ourselves, live with this fact, and still trust God is one of the greatest lessons we will ever learn. 6. And learning this lesson may be the reason God let your decision turn out badly. 10. The method taught in this series makes God seem so impersonal. How do I relate to God intimately? a. To some, the emphasis in this series on having to make our own decisions within the framework of already stated Biblical principles seems to suggest that God is removed and personally uninvolved in the course of our daily lives. b. To have inner impressions or voices communicating to ones spirit appeals to many as a very intimate relationship with God. c. It is interesting that devils, who communicate messages to men, are called familiar spirits in Scripture (LEV 19:31; 20:27; 1SA 28:7-9; 1CH 10:13). i. Scripture forbids consulting with familiar spirits (DEU 18:9-12). ii. Familiar Of persons and their relations: On a family footing; extremely friendly, intimately associated, intimate. iii. It is interesting that this adjective familiar is also used to describe intimate friends (JOB 19:14; PSA 41:9). iv. These devils pose as friends and create an intimate relationship, which can be very emotionally satisfying. Hence, the entanglement! d. Some who seek a more intimate relationship with God fall into the snare of familiar spirits posing as the Holy Spirit. e. Friendship with God is to be experienced on Gods terms as He sets it forth in His word! To seek it otherwise is to open oneself to satanic delusion. f. JOH 15:13-15 clearly sets forth how we relate to Christ as our Friend. i. Christ has already shown Himself our Friend by laying down His life for us and by making known to us all things that He has heard of His Father. ii. We show ourselves His friends by keeping His commandments (JAM 2:21-23). iii. Think of what you have in friendship with the Lord. 1. He died for us to save us forever. 2. His written word assures us of our standing in Him. 3. He hears our complaints and sends relief.
4. His written word speaks instruction and comfort for all the many and varied circumstances of life. 5. He supplies all our needs (PHI 4:19). 6. He has revealed to us the whole course of the history of this world from start to finish and where we fit in the overall scheme of things. How about that for insider information? 7. And all of these happen without some inner voice talking to us. 8. How could you still ask Christ to be your Friend if you believe all He says He is to you in PSA 23? 9. Considering all that Scripture says about Jesus and our relationship to Him, we can but exclaim, What a Friend we have in Jesus! g. Furthermore, Scripture reveals that God is very much involved in the process of making decisions. i. God is the One Who gives us a new nature that delights to seek His will revealed in His word and to do it (EZE 11:19-20; ROM 7:22). ii. God enables us to will and to do of His good pleasure (PHI 2:13). iii. Our obedience proves Gods involvement in our lives (ROM 8:5-8). iv. God hears our prayers and provides the resources for making good decisions (JAM 1:5; PHI 4:19). v. It is God Who opens or closes doors of opportunity by permitting or hindering. vi. It is God Who prospers us as we follow Biblical principles whithersover we go and in whatsoever we do (JOS 1:7; PSA 1:3; 2CH 26:5). h. What people are often seeking in a more intimate relationship with God is an emotional experience. i. Emotions can either function as initiators or responders. 1. When one determines Gods presence or guidance by emotions, then emotions are functioning as initiators. 2. When one determines Gods presence or guidance from objective statements in Scripture and finds joy in so doing, then emotions are functioning as responders. 3. The difference can be seen in these two statements: a. I feel in my heart that God wants me to sell my house. b. We also joy in God through our Lord Jesus Christ, by whom we have received the atonement (ROM 5:11). 4. In the first statement emotion is initiating action. In the second statement emotion is responding to revealed truth.
ii. From the perspective of the way of wisdom, the formula for experiencing the fullness of ones relationship to the Lord is succinctly expressed in 2Corinthians 5:7: we walk by faith, not by sight. In the context of this discussion, to walk by sight would be to require perceptible proof of Gods presence and ongoing direct communication of His will. But that approach amount to testing God (Deuteronomy 6:16), which He rejects (Matthew 4:7). On the other hand, to walk by faith is to act on the basis that what God has said is true (Romans 4:20-21). To spell this out further, there are three specific steps that can be identified in the process of cultivating a personal relationship with God. Intellectually, one must learn what God has declared to be true and real. Volitionally, one must take God at His word and accept His pronouncements as being true. Then one can respond emotionally in accordance with Gods moral will. Garry Friesen, Decision Making and the Will of God. iii. It should cause us great joy to realize that so long as our decisions are within the framework of Biblical principles, any decision we make is acceptable with God. What a relief! iv. Considering the points listed above that set forth what we have in friendship with Christ, how can we not rejoice? v. The following two verses say it well: 1. ROM 15:13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. 2. 1PE 1:8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.

Understanding Gods Will - Seeking Gods Direction For Our Lives

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Understanding Gods Will - Seeking Gods Direction For Our Lives

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UNDERSTANDING GODS WILL A lesson on seeking Gods direction for our lives Introduction 1.

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