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Lazarus was very sick.  Mary and Martha, his sisters, were very concerned about him.  They sent word to Jesus, “he whom thou lovest is sick.” Jesus knew that this would be an opportunity to use His power to reveal God’s glory.  After two days, Jesus returned to Judea.  His disciples were concerned about His welfare because  previously He had been threatened with stoning in the same region.  In the meantime, Lazarus died.  Jesus told His disciples that Lazarus was dead and that they would go to him (John 11:15).  The death of a loved one is a crisis.  Death is a significant transition that is often thrust upon us when we least expect it.  How do we manage these moments of crisis?
A Christian never faces these moments alone.  A Christian has entered into spiritual union with Christ and spiritual fellowship with all of those of like precious faith.  In addition, a Christian has both faith and love to guard his/her heart.  Faith is taking God at His Word.  Love for God involves affection, adoration and attachment through covenant relationship with Him.  Love for others means that we seek their highest good.  The duo of faith and love are linked together seventeen times in the New Testament.  Let’s consider some aspects of what their combination means.
Faith and Love are Virtues of the Christian Life.
When Peter lists eight Christian virtues, he mentions faith first and love last (II Pet. 1:5-8: faith, virtue (moral vigor), knowledge, temperance, patience, godliness, brotherly kindness and charity (love).  Faith and love are qualities of character that a Christian possesses from the very beginning of the Christian life.  They are connected in such a way that they cannot function alone.  “Faith worketh by love,” (Gal. 5:6).  Faith functions by love.  Faith is activated and energized by love.  Love adds value to faith. “And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith so that I could remove mountains, and have not charity, I am nothing” (I Cor. 13:2).  Without love, faith is nothing.  This is the reason why a dead faith cannot save. “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26).  The works that James refers to are “works of righteousness” given to us by God.  Christian character manifests itself in actions that are consistent with the character trait.  Faith and love can be seen in the words and works of an individual.  Consequently, faith and love in the heart manifest themselves in the conduct of the Christian.  They are essential elements of obedience to God and moral excellence.
Faith and Love for Jesus
Peter writes, “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” (I Pet. 1:8).  Faith in Jesus means that we believe that He is the Son of God and savior of the world.  It means that we trust Jesus and follow Him by being obedient to His commands (Matt. 28:18-20; John 8:24; Heb. 5:8-9).  Love for Jesus means that we will keep His commandments. “Jesus answered and said unto him, If a man love me, he will keep my words: an dry Faith will love him, and we will come unto him, and make our abode with him” (John 14:23).  Our faith and love for Jesus is shown by obedience to His commandments.  Keeping covenant is an important aspect of fellowship with God and Christ.
Faith in Jesus and Love for The Saints
Paul writes, “Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints” (Eph. 1:15).  “Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints” (Col. 1:4).  Faith in the Lord Jesus produces love for the saints.  When we follow the Lord, we will love one another.  “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:34-35).  Faith and love function together to identify us as the children of God.
Faith and Love Protect
“But let us, who are of the daytime be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation” (I Thess. 5:8).  Faith and love are defensive weapons.  Satan tempts us to bring us to condemnation before God.  Faith and love guard the heart and help to quench these temptations and enable Christians to prevail.  Faith accepts God’s Word.  Love rejoices not in iniquity but rejoiceth in the truth (I Cor. 13:6).  Both faith and love are connected to God’s Word which is an offensive weapon against the wiles the devil (Eph. 6:17).  Faith and love help the Christian stand against all sin.  Faith and love function within the heart and protects the vulnerable area–the human heart.
Faith and Love are Dynamic
“We are bound to thank God always for you, brethren, as it is meet, because that your faith growth exceedingly, and the charity of every one of you all toward each other aboundeth” (II Thess. 1:3).  Paul witnessed the spiritual growth of the Thessalonian brethren in both faith and love.  In John 11, in the midst of the crisis of death, Jesus challenged Martha’s faith to grow in the midst of the crisis. “Jesus said unto her, I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die, Believest thou this?” (John 11:25-26).  While Martha believed (John 11:27), Jesus challenges her faith in His power to resurrect Lazarus from the dead.  Every crisis is a test of faith and love.  A Christian is ever learning and ever growing to advance in wisdom and spiritual strength.  Every crisis is an opportunity to grow spiritually.
Faith and Love Are Essential to Christian Living
To women, Paul writes, “Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety” (I Tim. 2:15).  The pronoun “she” refers to the unspecified godly woman.  The pronoun “they” refers to the entire class of godly women.  The Christian woman will be saved by adhering to her God-designed purpose and Christian character which includes faith and love.  To young people, Paul writes, “Let no man despise thy youth: but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (I Tim. 4:12).  Christian young people can “set the pace” for others in godly character.  Faith and love are integral aspects of that excellent spirit.  To young preachers, Paul writes, “But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness” (I Tim. 6:11).  “Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus” (II Tim. 1:13).  “Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (II Tim. 2:22).  Every gospel preacher should be an example in faith and love.
Two Outstanding Examples of Faith and Love
The first example is found in the life of Paul.  Paul wrote to Timothy and reminded him of the example Paul provided to him. “But thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me” (II Tim. 3:10-11).  Paul desired that Timothy follow him as much as he followed Christ.  The second example is that of Philemon. Paul makes an appeal to Philemon to receive Onesimus back as a brother in Christ.  He bases that appeal on the character of Philemon.  “Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints” (Philemon 5).  Christian character in Philemon’s heart will function to restore relationship with Onesimus and crown it with an even greater bond, i. e. that of brotherhood.
Could anyone deny the power of faith and love in the Christian life?  Surely anyone can see that we are not saved by faith alone.  Faith without love is nothing (I Cor. 13:2).  The unbeatable duo is faith and love.

Paul writes, “Christ hath redeemed us from the curse of the law, being made a curse for us:  for it is written, Cursed is every one that hangeth on a tree. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith” (Gal. 3:13-14).
The Curse
“Cursed is every one that hangeth on a tree” is a quotation from Deuteronomy 21:23.  Moses wrote, “And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day: (for he that is hanged is accursed of God;) that thy land be not defied, which the LORD thy God giveth thee for an inheritance” (Deut. 21:22-23).  The rebellious son was to be stoned (Deut. 21:18-21), but, if the one who had committed sin worthy of death were hanged on a tree, he is especially loathed.  Thus the saying attached to the Jewish mind a particular loathing to the person so condemned.  Death by stoning was the most common way that the Jews carried out capital punishment.  However, there were a few instances, where they would hang a condemned person on a tree.  These rarer cases, brought with them an intense feeling of reprehension and aversion.  When the Jews cried out for Jesus to be crucified, they were intending to brand Him with contempt which would achieve an intensity so great that no man would ever desire to confess Him!
The Blessing
When Jesus died on the cross (tree), He bore our sins and suffered the reproach and the penalty that rightly belongs to each of us.  We are guilty of sin.  Jesus never sinned!  However, “…he made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (II Cor. 5:21).  When Jesus died on the cross, He shed His blood and made atonement for sin.  Thus, He became a substitutionary sacrifice to secure atonement for our sins.  Through the power of His blood, we can be forgiven of sins.  In His death, Jesus accomplished the blessing of Abraham.  Now, through Christ, all nations of the world will be blessed (Gen. 22:18; Gal. 3:16). Jesus is the promised seed of Abraham and He is the Messiah (deliverer).  All people have their hope in Him because only in Him can we be redeemed.  Through Jesus Christ, we can become the children of God.  “For ye are all the children of God by faith in Christ Jesus.  For as many of you as have been baptized into Christ have put on Christ.  There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.  And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal. 3:26-29).  A prerequisite to baptism is that we confess with our mouth the Lord Jesus.  “But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.  For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Rom. 10:8-10).  Thus, every person who becomes a New Testament Christian confesses Jesus Christ and thwarts the intent of the unbelieving Jews who had Him crucified by shouting, “Crucify him, crucify him.”  The blessing of Abraham arises out of the curse!  All who would be saved from the wrath of God gladly confess Him as their Savior and Lord.

In the five instances where the word religion occurs in the New Testament, it is always qualified by a modifier.  Three times the word refers to the Jews’ religion (Acts 26:5; Gal. 1:13, Gal. 1:14).  Once it refers to man’s religion (James 1:26).  And, once it refers to “pure religion” (James 1:27).  James 1:27 is the only passage in the New Testament that addresses “pure” religion.  Pure religion is true, genuine, and approved by God.  True religion is set in contrast to false religion.  For some, there is no true religion.  Sigmund Freud thought religion in general was an infantile neurosis or psychological defect.  He believed that religion was an illusion.  For him, it represented a sort of wish fulfillment and was not motivated by rational proofs.  Freud’s view of religion has been adopted by many who believe that personal freedom requires an abandonment of all religion (Carl Trueman, The Rise and Triumph of the Modern Self, p. 223).
There is no doubt that false religion exists (II Peter 2).  False religion gives true religion a bad name because all religion is grouped together as Freud mistakenly has done.  The Bible is much clearer in giving us the essential elements of true religion.  God defines true religion in His holy Word.  In order for a religion to be true, it must exhibit all of the essential elements listed below.  These essential elements contain the word “true” in the various passages cited.  The word “true” indicates that which is genuine or the real thing as opposed to false religion.  False religion stands out when the comparison is made to the true.  False religion is counterfeit religion and consequently is vain religion.  All false religion must be rejected and only true religion accepted.
First, there is one, living and true God. “For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God” (I Thessalonians 1:9).  Idols are false gods.  Any religion built upon false gods is false religion and vain.  God is the creator of all things and He is the savior of the world.  Paul affirms that there is one God (Eph. 4:6).  The Christian religion is monotheistic.  All polytheistic religions are false.  The Christian religion affirms that God is a Triune God consisting of three distinct persons in one undivided essence (essential Being).  God the Father, God the Son and God the Holy Spirit are affirmed in Matthew 28:19 and I Cor. 13:14 (as well as other passages).  God reveals Himself through creation, miracles, the Scriptures, historical interactions with men, and Jesus Christ.  Paul affirms that there is no excuse for not knowing God (Rom. 1:20).
Second, there is one true Light. “That was the true Light, which lighteth every man that cometh into the world.”  John the baptist was sent to bear witness of the true Light.  The word “light” in the gospel of John always refers to Jesus.  “The next day John Seth Jesus coming unto him, and saith, Behold the Lamb of God which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.  And I kin mew him not: but that he should be made manifest to Israel, there am I come baptizing with water.  And John bare record, saying, I saw the Spirit descending from heaven. like a dove, and it abode upon him.  And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.  And I saw, and bare record that this is the Son of God” (John 1:29-34).  John the baptist is an eyewitness to the deity of Jesus.  Jesus is the true Light.  Jesus is the light of the world (John 8:12).  The Light dispels darkness and reveals God to men.  The Light enlightens men in the way of truth and righteousness and overcomes ignorance and iniquity.  Any religion that denies the deity of Jesus is a false religion.
Third, there is one Spirit of truth.  “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you” (John 16:13-14).  Three times, Jesus refers to the Spirit of truth (see also, John 14:17; 15:26).  There is only one Holy Spirit (Eph. 4:4).  The Holy Spirit is the one true spirit and a part of the godhead (Matt. 28:19; I Cor. 13:14).  The Holy Spirit reveals the body of truth which is the Word of God (John 17:17).  Any religion that teaches that the Holy Spirit is merely an influence and not a member of the godhead is a false religion.
Fourth, there is one, true gospel.  “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.  As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Gal. 1:8-9).  There is only one faith (Eph. 4:5). The gospel consists of facts to be believed, promises to be received and commandments to be obeyed.  The gospel is the good news of salvation through Jesus Christ (Rom. 1:16).  The gospel answers the question, “what must I do to be saved?”  In Acts 2:38, Peter said, “…Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” Paul declares, “That we should be to the praise of his glory, who first trusted in Christ.  In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise” (Eph. 1:13).  The word of truth is the gospel.  The facts of the gospel center upon the life of Jesus Christ and focus on His death, burial and resurrection (I Cor. 15:1-4).  The promises of the gospel involve our salvation and all spiritual blessings (Mark 16:16; Eph. 1:3).  The commands of the gospel are that we hear God’s word, believe God, love God, repent of our sins, confess Jesus as Lord and be baptized into Christ for the remission of sins.  Any religion that teaches another gospel (faith only for instance or the sinner’s prayer) is a false religion.
Fifth, there is true worship.  “Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem worship the Father.  Ye worship ye know not what: we know what we worship: for salvation is of the Jews.  But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth” John 4:21-24).  Worship involves the right object–God.  Worship involves the right attitudes and the right actions.  In worship, we must respect who God is and what He has ordained as worship.  The Samaritan woman worshipped in ignorance.  Such worship is vain.  Her ignorance was attributable to the fact that the Samaritans did not embrace the writings of the prophets. They only accepted the Pentateuch.  There was much about God that they did not know.  Everything that we do in matters that pertain to religion require biblical authority (Col. 3:17).  We have authority in the New Testament to:  sing (Eph. 5:19); pray (I Thess. 5:17); preach the word (Acts 20:7); read Scripture (Rev. 1:3; Col. 4:16); partake of the Lord’s Supper (I Cor. 11:23-27; Acts 20:7); and give (I Cor. 16:1-2).  We must engage in worship with our whole heart, mind, and spirit (Heb. 12:28).  You cannot worship by proxy!  Any religion that adds to or takes away from these statutes regarding worship is a false religion.
Sixth, there is true holiness.  “And that ye put on the new man, which after God is created in righteousness and true holiness” (Eph. 4:24). Holiness in us reflects the holiness that characterizes the nature of God.  “As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy” (I Pet. 1:14-16).  The true gospel calls us to holiness (I Thess. 4:7).  To be holy is to be righteous.  To be holy involves our sanctification in Christ and necessitates putting of the old man of sin and putting on the new man created in Christ Jesus.  Paul elaborates on this spiritual transformation in Eph. 4:20-32.  Put away: lying, uncontrolled anger, stealing, corrupt communication, and any sin that would grieve the Holy Spirit.  Eliminate all bitterness, wrath, clamour, evil speaking and malice.  Put on: truthfulness, controlled anger, honest labor, good communication that edifies and administers grace to the hearer, kindness, tenderheartedness, forgiveness, and love.  The contrast between the old man and the new man is stark.  Holiness involves the pursuit of right conduct before God and in harmony with His perfect, sinless, nature.
Seventh, there is true grace. “By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand” (I Pet. 5:12).  One of the best definitions of God’s grace or lovingkindness is, “when a person from whom you have no right to expect anything gives you everything.”  Grace is God’s unmerited favor.  God’s grace is actively involved in our salvation (Eph. 2:8-9).  However, God’s grace is appropriated through the right attitudes and obedience to His holy Word.  Peter makes the conditional aspect of God’s grace plain when he states, “Likewise, ye younger, submit yourselves unto the elder, Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble” (I Pet. 5:5).  God’s grace is appropriated through a humble heart.  If God’s grace were not conditional, we would have to accept universal salvation.  While God’s grace is available to all men, all men do not believe on Him nor obey Him.  “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (I Pet. 1:22).  Peter did not believe that God’s true grace and man’s obedience were mutually exclusive.  Some believe that grace is a license to sin.  Paul refutes this notion in Rom. 6:1-2, “What shall we say then? Shall we continue in sin, that grace may abound? God forbid.  How shall we, that are dead to sin, live any longer therein?”  True grace does not permit us to multiply sinful conduct.  Grace teaches us to live soberly, righteously and godly in this present world (Titus 2:11-12).  Grace can be multiplied (I Pet. 1:2; II Pet. 1:2). Where God’s grace is multiplied, peace is multiplied.  God’s grace is multiplied to His people by His providential care, answered prayers, multiple blessings in Christ and fulfillment of His precious promises.  Count your many blessings and multiply the peace that passeth understanding!
Eighth, there is true unity.  “And I intreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellowlaboureres, whose names are in the book of life” (Phil. 4:3).  A yokefellow is one who is yoked together in Christ.  Jesus invites us to take His yoke upon us and learn of him (Matt. 11:28-30).  Discipleship yokes us to Christ and to all others who follow Him.  We are yoked together in spiritual union with Christ and one another.  This is a beautiful description of Christian unity.  We must endeavor to keep the unity of the Spirit in the bond of peace (Eph. 4:1-6).  In this passage, Paul lists seven dispositional aspects of unity and seven doctrinal aspects of unity.  If we integrate his instructions into our lives, we will be bound together by our common faith and love for the Lord that will manifest itself in a synergy that will multiply our productivity in His kingdom.  A true yokefellow is one whose description is matched by his actions.  This is a fellow-laborer in the kingdom of God.  Paul relied on such to accomplish the work he was committed to doing in the name of the Lord.  Without them, Paul could not have had the success that he did in the spread of the gospel.
Ninth, there is true justice.  “And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments” (Rev. 16:7; 19:2).  The justice of God stems from His holiness, His omniscience, His omnibenevolence, and His omnipotence.  God’s judgments are based upon a righteous standard which He has revealed in His holy Word.  God’s judgments are true because the standard is true and His discernment is impeccable.  God cannot make a mistake in the administration of His justice.  God’s justice is both retributive (punitive) and distributive (merciful).  God has the power to punish the evil doer and the power to save the righteous who have been redeemed by the blood of Jesus Christ.  “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (II Thess. 1:7-9).  “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.  Much more then, being now justified by his blood, we shall be saved from wrath through him” (Rom. 5:8-9).  Jesus is the propitiation for our sins (I John 4:10).  Propitiation involves both expiation and appeasement.  In expiation, we have forgiveness of our sins through the atoning power of the blood of Jesus.  In appeasement, Jesus’s death satisfies the penalty for our sins through substitutionary atonement whereby He takes our place and suffers death.  We deserve death.  Jesus did not, but He dies in our behalf.  Consequently, we are saved from wrath through Him!
We have considered nine elements of true religion.  Each of these elements are essential to true religion.  If we omit, change, or alter any one of them, we falsify the religion produced.  We end up with a paste-up of a religion that God will not accept.  All false religion is exposed by a comparison of the religious doctrine and practice to the genuine religion revealed in God’s Word.  Such exposure results in the revelation of a counterfeit religion which must be rejected by us because it will be rejected by God.

Moral relativity consists of making moral or ethical choices based upon one’s own internal feelings and opinions (subjectivism).  Thus, morality becomes relative to the person who holds the moral view.  The only “standard” is the individual’s own need for recognition and dignity–to be true to himself/herself.  In this study, we will show that moral relativity is false and must be rejected.  A call for moral truth based upon the Word of God is greatly needed in our culture today.
When you abandon truth, you abandon rationality.  We are living in the age of irrationality due to the fact that many people now believe in moral relativity.
Moral Relativity is False
We can show that moral relativity is false in many different ways.  For instance, if we ask, “relative to what?”  It can’t be relative to the relative ad infinite, since there would be nothing to which it is relative.  This reduces the concept to an absurdity.  The Law of Rationality states that we must gather all of the evidence, reason about the evidence correctly and draw only such conclusions as are warranted by the evidence.  The correspondence principle of truth means that truth conforms to fact or to reality.  From a biblical point of view, truth corresponds to reality as God defines that reality.  God’s Word is truth (John 17:17).  Truth is not self-determined.  Truth is determined by a sovereign God.  Every moral issue is relative to an absolute principle and so is either true or false based upon the standard of truth that originates with God.  The idea that truth is self-determined is an abandonment of God and His Word.  This type of unbelief is at the heart of moral relativity.
Secondly, we can show that moral relativity is false because value judgments would be impossible.  If someone says, “the world is getting better” or “the world is getting worse” –these value judgments require a standard by which the comparison is made (better or worse).  Good, better, and best are comparative terms that require an objective standard in order to distinguish among them.  Thirdly, moral disagreements would be impossible.  Those who affirm moral relativity must affirm that both sides of a moral issue are acceptable even if they are contradictory.  For example, if someone says, “Hitler was not an evil man” or “Hitler was an evil man” can both statements be true at the same time?  The answer is no.  Any proposition/statement that involves self-contradiction is a false statement.  Only by rejecting the Law of Rationality could one say, “yes” to both.  The moral relativist affirms a contradiction.  Moral absolutes are unavoidable.  When someone says, “you should never say never”, he/she affirms a contradiction.  When someone says, “there are no absolutes”, he/she affirms a contradiction (he/she has stated an absolute that there are no absolutes).
Five Consequences of Moral Relativism
First, moral relativism denies God and God’s Word.  God is supplanted with self (this is deification of self).  The denial of God is unbelief.  All unbelief is irrational since it involves a rejection of the truth which results in the belief of a lie.  Rejection of the truth and acceptance of a lie will lead to eternal damnation (II Thess. 2:11-12; Mark 16:16).
Second, moral relativism destabilizes society.  Social order is tied to sacred order (God’s laws and commandments).  Destroy the sacred order (God’s moral law) and the result is moral chaos and the destruction of the social order.  Moral relativism moves us in the direction of social chaos and collapse.
Third, moral concepts would be in a constant state of flux.  This means that every imagination of the hearts of people would be permissible.  Nothing would be forbidden.  The sense of “normal” would disappear.  The very laws by which society determines good from evil and right from wrong would collapse.  No one could be defined as a “criminal.”  The rule of law would collapse.
Fourth, the notion of freedom is redefined.  Licentiousness becomes freedom.  Those who accept moral relativity do so in the name of freedom–the freedom to be me.  If you do not permit me to do what I want to do, then, you are oppressing me and limiting my freedom.  Licentiousness is freedom from restraint.  The unbridled lusts of the flesh are not freedom, but rather, servitude to sin (Rom. 6:16, “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey: whether of sin unto death or of obedience unto righteousness”).  Lasciviousness is condemned by God in His Word.  It is a work of the flesh (Gal. 5:19).  It is a sin of the unregenerate heart that is hardened against God (Eph. 4:19; I Pet. 4:3; Jude 4).
Fifth, moral relativity results in amorality, i.e. no morals whatsoever!  Crime and violence will increase.  Every form of corruption is permissible.  Satan rules the hearts of men and women.
The Call To Moral Truth
In the face of God’s impending judgment, declared by God’s prophet, Jonah, the king of Nineveh called his people to turn away from every evil thing and to repent in sackcloth and cry mightily unto God for mercy (Jonah 3:8).  This is a proper example of what needs to be done today.  The gospel call is a universal call given by the Lord Jesus Christ to come unto Him (Matt. 11:28-30).  It is a call to obtain salvation (II Thess. 2:13-14).  It is a call to repentance of sin (Acts 17:30; 2:38; 3:19).  It is a call to self-denial and to sacrificially follow Jesus Christ (Matt. 16:24).  It is a call out of darkness into his marvelous light (I Pet. 2:9).  It is a call to spiritual union with Jesus Christ (Gal. 3:26-29) and all of those of similar faith in Christ and obedience to His commandments.  It is a call to holiness (I Thess. 4:7).  The moral law of God’s Word reflects the holiness of God Himself.  In as much as we keep God’s commandments, we reflect His holiness and glorify His name.

Understanding who we are in relationship to God our Creator is one of the greatest challenges of our time.  Does God define us by His creative and redemptive acts?  Or, do we define ourselves by our intuitive sense of self and our feelings about ourselves?  The difference is a crucial one.  Are we defined by God who exists outside of ourselves or are we defined by our own innate sense of self?  The first is objective and definitive and the second is subjective and relative.  The first recognizes God as God and the second recognizes ourselves as god.
The Deification of Self 
Carl Trueman in his book, The Rise and Triumph of the Modern Self, pp. 42-50, relates an interesting analysis of human history based on the writings of Philip Rieff, professor of sociology at the University of Pennsylvania who wrote, The Triumph of the Therapeutic(1966).  Rieff believes that cultures are characterized by what they forbid.  He also believes that culture directs persons outward.  Rieff gives the following analysis of history: (1) political man (Plato, Aristotle)–man’s identity is derived by his participation in the politics of the city; (2) religious man (Middle Ages)–man’s identity is derived from his religious beliefs and convictions; (3) economic man (Age of Karl Marx)–man derives his identity largely from trade, production, and making money.  All three of these are defining man by outward or external forces. And, finally, (4) psychological man(modern era)–man derives his identity from his beliefs and feelings about himself rather than conformity to outward norms and values.  The emphasis is on subjective feelings that are relative to the individual.  This psychological self is the authentic self and must be recognized and respected by others.  Anything that hinders outward expression of his inner feelings and thoughts–that which attempts to challenge or falsify his psychological beliefs about himself and thus to disturb his sense of inner well-being–is by definition harmful and to be rejected.  Traditional institutions must be transformed to conform to the psychological self, not vice versa.  The individual is king.  He can be whoever he wants to be.  He rejects the notion of any external authority controlling him.  External or objective truths are constructs of the powerful designed to intimidate and harm the weak.  Overthrowing them and thus overthrowing the notion that there is a great reality to which we are all accountable, becomes the central purpose. This is the deification of self (DPS)!  While Trueman does not accept all of Rieff’s conclusions, he does see merit in the description of the psychological man as an accurate analysis of the modern self.  Rieff’s psychological man is similar to Charles Taylor’s notion of expressive individualism, –that each of us finds our meaning by giving expression to our own feelings and desires (Trueman, 46).  Once this notion has been embraced by the majority in a given culture, significant social change can be accomplished.  Inherent in the understanding of the psychological man is the philosophy of relativity.  Individuals can create their own reality and reject any objective reality.  This is the reason that a person can affirm, “I am a woman in a man’s body.” In that affirmation, there is a rejection of God’s created order/design involving two genders, male and female (Gen. 1:27, Mark 10:6).  In place of God’s created order, affirmation is now made that there are many, indeed, an infinite number of genders and personal gender is self-determined.
The Denial of Self
In Luke 9:23-27, Jesus said, “If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (v. 23).  Self-denial is at the heart of discipleship to Jesus Christ.  What is self-denial?  The word means to deny utterly and so to disregard one’s own interest in favor of another’s desires or will.  In self-denial, we deny our personal interests, beliefs, feelings and will in order to accomplish God’s Will.  Not my will but thine be done! (Matt. 26:39).   Notice the objective aspect and external control that we permit God to have over us.  Consequently, God shapes us into the His image and we derive our authenticity and dignity from Him.  There is no dignity or nobility in sinful conduct.  There is dignity and nobility in holiness.  Through the gospel of Jesus Christ we are called to holiness (I Thess. 4:7). We must deny the lusts of the flesh. “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (I Pet. 2:11).  “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Rom. 6:6).  We deny self (selfishness) and live a selfless life.  Love “seeketh not her own” (I Cor. 13:5).  Deification of self is the worst form of narcissism.  It rejects God and God’s will and rebells against God’s control of our lives.  Take up his cross daily refers to facing hardships, suffering, and persecution for His name’s sake.  Faithfulness to Jesus Christ requires self-denial.  Jesus said, “For whosoever will save his life shall lose it: but whosoever shall lose his life for my sake and the gospel’s, the same shall save it” (Mark 8:35).  In order to obtain eternal life, we must be willing to lose our life (self-denial, submission to God’s Will) and only then will we save it.  We save it by hiding our life in Christ (Col. 3:3).  When we are baptized into Christ, we receive the forgiveness of sins (Acts 2:38) and become the children of God (Gal. 3:26,27).  When we become God’s children we name the name of Christ and depart from iniquity (II Tim. 2:19).  Self is no longer king.  God rules in our hearts and righteousness prevails.  Follow me is a phrase that defines the Christian.  A Christian is a disciple of Jesus Christ.  He/she follows the teachings of Jesus and the perfect example of Jesus.  Paul states, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal. 2:20).  Paul renounced self in order to allow Jesus to live in him.
The deification of self will lead to eternal punishment (II Thess. 1:7-9).  Those who rebel against God will face the wrath of God.  The denial of self creates a pathway to God and to everlasting life.  Self-denial is the antidote to deification of self.

In addition to the reminiscences from Peter that we studied in Part I, please consider the following additional statements from Peter in his epistles that have a correlation to some saying, person, or event in the personal ministry of the Lord Jesus Christ.
Redeemed…With the Precious Blood of Christ.  I Pet. 1:18-19
“Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.”  Peter first learned from his brother Andrew that Jesus was the Messiah.  Andrew was present when John the baptist said, “Behold, the lamb of God which taketh away the sin of the world” (John 1:29,36).  Andrew first finds Peter and brings him to Jesus.  Peter is immediately drawn to Christ and becomes a follower of Jesus (John 1:40-42).  Peter was persuaded that forgiveness of sins was found in Jesus Christ.  Peter associates baptism into Christ with salvation for this very reason. “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (I Pet. 3:21).  On the day of Pentecost, Peter stated the same requirement, baptism into Christ, for the remission of sins (Acts 2:38).  Forgiveness is achieved through the atoning power of the blood of Christ.  We are redeemed by the blood of Christ when we are baptized into Christ and our sins are washed away (Acts 22:16).
Clothed With Humility.  I Pet. 5:5,6 and 3:4.
“Likewise, ye younger, submit yourselves unto the elder, Yea, all of you be subject one to another, and be clothed with humility: for God resists the proud, and giveth grace to the humble.  Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.”  Peter learned humility at the feet of Jesus (John 13:1-17).  In the upper room, Jesus taught His disciples that the servant is not greater than his lord (John 13:16).  In Peter’s statement, the word ‘clothed’ is singular.  Why associate clothing with humility?  When Jesus prepared to wash His disciples’ feet (including Peter’s), He girded Himself with a towel.  Jesus left them an example.  In the memory of this example, Peter remembered, “clothed with humility” (he can see His Lord girded with a towel).  How much more powerful Peter’s words become in the Epistle, when we see the correlation with the lesson taught by the Lord on humility in the upper room discourses.  Humility is lowliness of mind.  It is the grace of the human heart tuned to God’s greatness and goodness and overwhelmed thereby.
The End of All Things is At Hand.  I Pet. 4:7.
“The end of all things is at hand: be ye therefore, sober, and watch unto prayer.”  Peter, Andrew, James and John once sat with the Lord on the Mount of Olives over against Jerusalem.  The Lord prophecies of the destruction of Jerusalem (Matt. 24).  The end of the outward aspects of the Jewish religion was in view.  The temple would be destroyed.  The city of Jerusalem would be destroyed. Jesus told His disciples to ‘watch’ and ‘pray’ (Matt. 24:42; Luke 21:36).  Peter could not possibly forget such an occasion and the sayings of Jesus.  Now, regarding the destruction of Jerusalem (the end of all things), he warns his readers to watch and pray.  Jesus brought an end to the Mosaical Law at His death (Col. 2:14; Heb. 8; 9:16-17).   An end to the outward aspects of the Jewish religion occurred as Jesus predicted in 70 A.D.   This is a significant prophecy by the Lord and confirms that He is truly a prophet of God.  Peter’s own veracity must be included in the analysis.
Living Stone.  I Pet. 2:4-10.
“To whom as unto a living stone, disallowed indeed of men, but chosen of God, and precious.” Peter states that Jesus is a living stone chosen by God.  Jesus is also the stone of stumbling and rock of offense rejected by the builders, but made the head of the corner by God.  Peter’s words are reminiscent of Jesus’ statement in Matthew 16:18, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”  The rock was not Peter.  The rock was Christ (Peter’s confession that Jesus was the Christ the Son of God–Matt. 16:16).  Jesus Christ is the foundation of the church and no other (I Cor. 3:11).  Jesus also said, “Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: This is the Lord’s doing, and it is marvelous in our eyes?” (Matt. 21:42).  Jesus was quoting from Psa. 118:22-23. He applies this Old Testament passage to Himself. Peter’s words are reminiscent of the teaching of Jesus.  Notice, the Old Testament Scripture and its fulfillment is readily seen by Peter and becomes a part of his preaching.  In Acts 4:11, Peter speaking of Jesus says, “This is the stone which was set at nought of you builders which is become the head of the corner.” The corner stone was the most important stone in the construction of a building.  Peter knows who the rock is, yes, “the chief corner stone” and it is not him. It is Jesus Christ!
Ye Were As Sheep Going Astray.  I Pet. 2:25.
Peter is keenly aware of the imagery of a lost sheep.  When Peter denied the Lord three times, he was the lost sheep who had gone astray.  Later, he was reconciled to Jesus when he affirmed his love for the Lord three times (John 21:15-23).  Peter had heard the parable of the Lost Sheep (Luke 15:3-7).  He had heard the discourse of Jesus on the Good Shepherd (John 10).  These images and lessons from Jesus were firmly fixed in his mind.  Peter knows who the sheep are and who the Shepherd and Bishop of souls is.  In I Pet. 5:2-4, Peter uses the imagery again.  “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock.  And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.”  In the process of reconciling Peter, Jesus told him three times, “feed my sheep,” “feed my sheep,” “feed my lambs.”  Peter, in his position as an apostle and elder in the Lord’s church had the opportunity to fulfill this imperative.  As an elder, he put himself in the proper relation to Jesus, the chief Shepherd.  He speaks as an elder to other elders simply, lowly, and affectionately.
Suffering For Christ’s Sake.
Jesus taught repeatedly that the apostles would suffer for His name’s sake (Matt. 10:21-31; Matt. 5:11-12).  Peter also taught repeatedly that Christians would suffer for righteousness’ sake.  Peter was an eyewitness to the sufferings of Jesus Christ (I Pet. 5:1).  Peter spoke of manifold temptations (I Pet. 1:5-6).  He speaks eloquently of the example of Jesus in facing suffering (I Pet. 2:19-20; 21-25).  He speaks of the joy in knowing that we are suffering for righteousness’ sake which reflects closely the words of Jesus in Matt. 5:11-12 (I Pet. 3:14-15).  He warns against suffering for sinful conduct (I Pet. 4:13-16).  He encourages Christians to face suffering with stability and strength (I Pet. 5:10) because it produces spiritual depth and maturity.  The crown of glory follows those who suffer for Christ’s sake.  Peter learned to walk in the footsteps of Jesus  with regard to personal suffering and so must we.
We Were Eyewitnesses of His Majesty.  II Pet. 1:16-18.
Peter was an eyewitness of the majesty of the Lord at the Mt. of Transfiguration (Matt. 17:1-5).  Peter relates the impression made upon his heart when present with the Lord at this significant moment and he beheld the splendor of the glory of the Lord shine through His flesh.  Peter’s faith was grounded in historical fact.  He indicates that Jesus received glory and honor from God when God confessed His Son from the heavens: “This is my beloved Son, in whom I am well pleased, hear ye him.”  Peter, James and John were present along with Moses and Elijah who spoke to Jesus of His coming sufferings and death (Luke 9:31).  How could Peter forget this scene?  Now, he magnifies the name of Jesus by testifying to the truthfulness of His majesty!
Peter’s reminiscences give us many sacred connections to his personal contact and experiences with the Lord.  These often are interconnected with the Old Testament Scriptures and help to assure us of the truthfulness of that which is written.  Since faith is dependent upon the veracity of God’s word, we can be fortified in our own personal faith by studying these examples and what some have deemed to be undesigned coincidences.

Peter gives us reminiscences in his Epistles of significant events and sayings that occurred during the personal ministry of the Lord Jesus Christ.  The comparisons are between Peter in his writings and Peter when he was the Lord’s companion.  The comparisons aid in the interpretation of Peter’s writings.  They serve to emphasize the veracity of what he wrote and the inspiration of the Scriptures as a whole as comparisons are made between Peter’s Epistles and Matthew, Mark, Luke and John.
Jesus promised the apostles, “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).  These sacred memories are part of the vital testimony of men who were eyewitnesses of the events and sayings of Jesus during His earthly ministry.  The remembrance is rooted in historical reality!  Consequently, the body of information given in the writings of these men is true.
Whom having not seen ye love.  I Pet. 1:8
The phrase found in I Pet. 1:8 certainly sounds like it was written by someone who had personally seen the Lord while addressing those who had not seen Him.  “Ye” is plural.  The ones that Peter is writing to have not seen the Lord.  Their love and faith in the Lord is not diminished by their having not seen Him in the flesh.  Peter continues, “In whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable.”  Isn’t this a most evident recollection of the words of Jesus to Thomas?  “Because thou hast seen me, thou hast believed: blessed are they that have not seen and yet have believed” (John 20:29).  Peter heard those very words spoken to Thomas by Jesus.  That scene never faded from Peter’s memory.  No doubt, it was in his mind as he wrote these very words in I Peter. An undesigned coincidence.
A lively hope by the resurrection of Jesus From the dead.  I Pet. 1:3
Peter’s memory of the resurrection of Jesus involved:  (1) He was an eyewitness of the resurrection of Jesus (Luke 24:34; I Cor. 15:5); (2) He possessed a vivid memory of this significant event; (3) Peter saw the empty tomb being the first to enter it after Jesus and risen from the dead (John 20:6); (4) Peter felt all of the despair which came before the resurrection in the events leading up to the crucifixion itself, and the days immediately following Jesus’ death; And, (5) Peter felt all of the power of the assurance of hope that came with the knowledge that Jesus was alive after being dead.  This new and living hope is what he is writing about in I Pet. 1:3.  “Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.”  Again, Peter writes, “who by him (Christ-DS) do believe in God, that raised Him from the dead, and gave Him glory, that our faith and hope might be in God” (I Pet. 1:21).  Nowhere in the writings of any of the New Testament apostles and prophets is the expression of hope in connection with the resurrection of Christ so vivid.
Who is gone into heaven, and is on the right hand of God.  I Pet. 3:21,22
Not only was Peter an eyewitness of the resurrection of Jesus, but he also witnessed His ascension into heaven (Acts 1:10,11).  He writes, “The like figure whereunto even baptism doth also ow save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.”  The ascension of Jesus into heaven is His coronation.  Dan. 7:13-14.  Peter and Daniel both speak of His dominion.  This is the rule of Christ from heaven.  Peter’s statement agrees with the prophet Daniel and it also agrees with the historical facts thus establishing the veracity of his own words.
Fear God.  I Pet. 2:17
“Honour all men.  Love the brotherhood. Fear God.  Honour the king” (I Pet. 2:17).  Jesus used similar language when Peter was present.  The occasion was when Jesus called His apostles and gave them their commission.  In Matt. 10:2, Peter is named among them.  Then, in Matthew 10:28 Jesus said, “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy should and body in hell.”  The force of this precept regarding the fear of God and its momentous importance is perhaps seen when we contrast it to the fear of man.  Peter knew the fear of man.  This type of fear led him to deny Jesus three times!  Afterwards, he wept with bitter tears.  A sacred memory was born.  We must not separate Peter’s words from his personal life involving his fall, repentance, and reconciliation to Jesus.  Solomon declares that the whole duty of man is to fear God and keep His commandments (Eccl. 12:12-13).  Peter’s words once again harmonize with Old Testament prophets and the historical events surrounding the life of Christ.  Both factors undergird the truth of Peter’s own words.
Honor the king.  I Pet. 2:17
Peter was present with the Lord when Jesus gave the answer to the question, “Is it lawful to give tribute to Caesar, or not?”  (Matt. 22:17-22).  Jesus said, “Show me the tribute money: and they brought unto Him a penny–the silver denarius of the day–with the head of Tiberius on it.  “And he saith unto them, Whose is this image and superscription? They say unto him, Caesar’s. Then He said unto them, Render therefore unto Caesar the things which are Caesar’s and unto God the things that are God’s.  When they heard these words, they marveled, and left Him, and went their way.”  Peter emphasizes in his writings that Christians should obey government leaders. “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well” (I Pet. 2:13-14).
Cast All your care upon him.  I Pet. 5:7
In I Pet. 5:7, Peter captures the beauty of extreme care that God provides for His people.  “Cast all your care upon him, for he careth for you.”  We remember the eager, anxious, and impetuous nature of Peter who wrote these words.  Are these words not a remembrance of the Sermon on the Mount?  In Matt. 6:32-34, Jesus said, “Your Heavenly Father knoweth that ye have need of all these things; but seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you. Take no thought for the morrow; for the morrow shall take thought for the things of itself.”  Jesus refutes materialism by emphasizing spiritual reliance upon God.  We must choose where we will put our trust.  Will we trust in uncertain riches or in the living God?  The Old Testament prophet Jeremiah answers this question.  “Thus said the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departed from the LORD. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.  Blessed is the man that trusteth in the LORD, and whose hope the LORD is.  For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit” (Jer. 17:5-8). A “heath” is an uncultivated, wilderness area.  The contrast between the two individuals, the one who trusts in man and the one who trusts in God is stark.  The one who trusts in man is impoverished.  The one who trusts in God is prosperous.  While the contrast/analogy is physical in nature, the meaning has spiritual implications.  The soul of man cannot prosper apart from God.
In Part II, we will continue this study.