Coffee and Catechism

Angels are rational, spiritual beings created by God. God’s holy angels joyfully serve him in heavenly worship, and God appoints them to act as messengers, bringing words of guidance and assurance to the faithful, and assisting and protecting them. (Numbers 22:21–31; Psalm 148:1–6; Isaiah 6:2–3; Luke 1:19, 26–33; Acts 12:7–11; Hebrews 1:7–14; 13:2) Support the podcast here

The spirit which is carried out of itself to pride is made to remember the condition to which it is subject, owing to the ills of the flesh which it bears. This was rightly indicated though Balaam (if only he had been willing to follow obediently the voice of God!) in that his journey was retarded. For we see Balaam on the way to attain his purpose, but the beast under him thwarts his intention. The ass, stopped by a command, perceives an angel not seen by the mind of the man. For commonly the flesh, retarded by affliction, manifests to the mind the God whom the mind itself did not see, though it dominates the flesh, owing to the scourgings it receives.

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Satan and his angels were overcome by envy and pride and rebelled against God. (Isaiah 14:12–15; Ezekiel 28:12–19; 1 Timothy 3:6; Jude 6; Revelation 12:7–12) Support the podcast here

When the Lord Jesus redeemed the human race through his obedience, he reformed justice. The serpent, however, introduced sin through his disobedience, a sin which we are now able to identify as pride, the author of which is the devil, whom the prophet portrayed as saying, “I will seat my throne above the clouds and I will be like the Most High.” Yet he who was so wicked that he would not honor the Lord our God taught his disciples to be even worse. Thus, whereas the devil exalted himself to the degree that he desired to be similar and equal to the Most High, his disciple is signified by the apostle who would become so indignant as to judge himself already similar and equal to God. For it is written, “The man of iniquity and the son of perdition will be revealed, who opposes and extols himself above everything which is called god.” He presumes that he is equal to the teacher, or, in this case, even superior. The Lord said to his disciples, “You will do greater things than these,” to indicate that whereas the serpent acquired more for himself than he gave to others, Christ would give his disciples more to accomplish than even he had done on earth, for he wanted to triumph in his disciples and to deceive the prince of the world.

What does Paul mean by saying “or he may be puffed up with conceit and fall into the condemnation of the devil”? It doesn’t mean he is to be judged by the devil but that he is to be condemned with the devil. The devil, after all, won’t be our judge. He himself fell through pride. Like him, one who has become godless on account of pride will be condemned to everlasting fire. We are to consider carefully, Paul is saying, to whom a position of eminence is given in the church, lest the person being lifted up should through pride fall into the very judgment into which the devil fell. 

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Demons, of whom Satan is chief, are fallen angels. Satan rebelled against God and led other angels to follow him. They now cause spiritual and sometimes physical harm to mortals, and they sow lies that lead to confusion, despair, sin, and death. ( Job 1–2; Daniel 10:20–21; Luke 8:26–29; 9:37–43; 11:14–26; Acts 16:16–18; 2 Thessalo­nians 2:9–10) Support the podcast here

65. Satan’s going to and fro in the earth is his exploring the hearts of the carnal, and seeking diligently whence he may find grounds of accusation against them. He ‘goeth round about the earth,’ for he comes about the hearts of men, that he may carry off all that is good in them, that he may lodge evil in their minds, that he may heap up on that he has lodged, that he may perfect that he has heaped, that he may gain as his fellows in punishment those whom he has perfected in sin. And observe that he does not say that he has been flying through the earth, but that he has been walking up and down in it; for, in truth, he is never quick to leave whomsoever he tempts; but there where he finds a soft heart, he plants the foot of his wretched persuasion, so that by resting thereon, he may stamp the prints of evil practice, and by a like wickedness to his own may render reprobate all whom he is able.

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Yes. Satan had already opposed God and chosen evil when he tempted Adam and Eve. (Genesis 3: 1–5; John 8:44) Support the podcast here

We must, however, listen to the words that have been read. Blessed Moses, remember, told us that they were naked without feeling shame (for they did not know, after all, that they were naked, clad as they were in ineffable glory, which adorned them better than any clothing), and added: “But the serpent was the wiliest of all the beasts upon the earth made by the Lord. The serpent said to the woman: ‘Why is it that God said, Do not eat of any tree of the garden?'” [ Gen 3:1 ] See the evil spirit’s envy and devious scheming. I mean, he saw that the human being, creature though he was, had the good fortune to enjoy the highest esteem and was scarcely inferior in any respect to the angels, as blessed David also says, “You have placed him on a level scarcely lower than the angels,” [ Ps 8:5 ] and even this “scarcely lower” was the result of disobedience, the inspired author, after all, uttering this after the disobedience. The author of evil, accordingly, seeing an angel who happened to live on earth, was consumed by envy, since he himself had once enjoyed a place among the powers above but had been cast down from that pinnacle on account of his depravity of will and excess of wickedness. So he employed considerable skill so as to pluck the human being from God’s favor, render him ungrateful and divest him of all those goods provided for him through God’s loving kindness. What did he do? He discovered this wild animal, namely, the serpent, over coming the other animals by his cunning, as blessed Moses also testified in the words, “The serpent was the wiliest of all the beasts on the earth made by the Lord God.” He made use of this creature like some instrument and through it inveigled that naive and weaker vessel, namely, woman, into his deception by means of conversation. “The serpent spoke to the woman,” the text says. 

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No. The sinful choices of his creatures do not implicate God in evil in any way. (Deuteronomy 30:15–19; Romans 7:7–25; James 1:13–15) Support the podcast here

Ver 17, 18. Now then it is no more I that do it, but sin that dwells in me. For I know that in me, that is, in my flesh, dwells no good thing.On this text, those who find fault with the flesh, and contend it was no part of God’s creation, attack us. What are we to say then? Just what we did before, when discusssing the Law: that as there he makes sin answerable for everything so here also. For he does not say, that the flesh works it, but just the contrary, it is not I that do it, but sin that dwells in me. But if he does say that there dwells no good thing in it, still this is no charge against the flesh. For the fact that no good thing dwells in it, does not show that it is evil itself. Now we admit, that the flesh is not so great as the soul, and is inferior to it, yet not contrary, or opposed to it, or evil; but that it is beneath the soul, as a harp beneath a harper, and as a ship under the pilot. And these are not contrary to those who guide and use them, but go with them entirely, yet are not of the same honor with the artist. As then a person who says, that the art resides not in the harp or the ship, but in the pilot or harper, is not finding fault with the instruments, but pointing out the great difference between them and the artist; so Paul in saying, that in my flesh dwells no good thing, is not finding fault with the body, but pointing out the soul’s superiority. For this it is that has the whole duty or pilotage put into its hands, and that of playing. And this Paul here points out, giving the governing power to the soul, and after dividing man into these two things, the soul and the body, he says, that the flesh has less of reason, and is destitute of discretion, and ranks among things to be led, not among things that lead. But the soul has more wisdom, and can see what is to be done and what not, yet is not equal to pulling in the horse as it wishes. And this would be a charge not against the flesh only, but against the soul also, which knows indeed what it ought to do, but still does not carry out in practice what seems best to it. For to will, he says, is present with me; but how to perform that which is good, I find not. Here again in the words, I find not, he does not speak of any ignorance or perplexity, but a kind of thwarting and crafty assault made by sin, which he therefore points more clearly out in the next words.

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God created rational creatures free to love, obey, and worship him, but we have used our freedom to reject his love, rebel against him, and choose evil. Yet no evil can thwart God’s purposes, and he is able to use evil to bring about even greater good. (Genesis 6:5; Judges 2:19–23; Psalm 10; Ecclesiastes 7:29; Romans 8:18–28; Hebrews 2:8–18; Revelation 2:18–29) Support the podcast here

When Paul speaks of “all things” he mentions even the things that seem painful. For if tribulation, or poverty, or imprisonment, or famines, or deaths or anything else should come upon us, God can change them into the opposite. For this is one instance of his ineffable power, that he can make painful things appear light to us and turn them into things which can be helpful. Paul talks about being called “according to his purpose” in order to show that the calling itself is not enough…. The calling was not forced on anyone, nor was it compulsory. Everyone was called, but not everyone obeyed the call.

Our struggle against the vices has not been naturally implanted in us by God our Father and Creator but is proved to have befallen us from our love of this world, which we preferred to our Creator. For God made human beings upright, and they have involved themselves in endless questions, as Solomon bears witness. Hence James also says, “Let no one, when he is tempted, say that he is tempted by God. For God is not the instigator of evil, for he himself tempts no one. Each one, in fact, is tempted, drawn on and lured by his own concupiscence.”

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Evil is the willful perversion of God’s will. Evil defies God’s holiness, violates his Law, enslaves us to sin, and mars his good creation. (Genesis 3:1–19; 4:1–8; 6:5; Proverbs 1:10–19; Isaiah 59:4–13; Mark 7:20–23; 1 John 3:4) Support the podcast here on Buy Me A Coffee (similar to Patreon)

But it is most truly said … “Pride is the beginning of all sin,” for it was this sin that overthrew the devil, from whom arose the origin of sin and who, through subsequent envy, overturned the man who was standing in the righteousness from which he had fallen. For the serpent, seeking a way to enter, clearly sought the door of pride, when he declared, “You shall be as gods.”

There is one text in Proverbs so far from being obscure that its relationship to Christ and his possession, the church, can be grasped without any such trouble. Wicked men are speaking: “Let us unjustly hide away in the earth the just man, let us swallow him up alive like hell. Let us abolish his memory from the earth, let us lay hands upon his precious possession.” This is very like what the Lord Jesus himself, in one of the Gospel parables, puts into the mouths of the wicked vinedressers: “This is the heir; come let us kill him, and we shall have his inheritance.”

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The seventh petition is “But deliver us from evil.” (Matthew 6:13) Support the podcast here on Buy Me A Coffee (similar to Patreon)

Jesus here calls the devil “the wicked one,” commanding us to wage against him a war that knows no truce. Yet he is not evil by nature, for evil is not something derived from any nature as created but is what has been added to nature by choice. The devil is the prototypically evil one, because of the excess of his evil choices and because he who in no respect was injured by us wages against us an implacable war. Thus we do not pray “deliver us from the wicked ones” in the plural but “from the wicked one.” The Gospel of Matthew, Homily

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In the fellowship of Christ’s Body, I can find companionship when I am lonely or vulnerable, support to resist ungodly influence, wisdom to guard me from folly, exhortation to grow in holiness, and discipline to correct me when I fall into error. (Matthew 18:15–20; Galatians 6:1–5; 1 Thessalonians 5:11, 14–16; James 5:16) Support the podcast here on Buy Me A Coffee (similar to Patreon)

 Brothers,1 oif anyone is caught in any transgression,pyou who are spiritual should restore him in qa spirit of gentleness. Keep watch on yourself, lest you too be tempted.2 rBear one another’s burdens, and sso fulfill tthe law of Christ. 3 For uif anyone thinks he is something, vwhen he is nothing, he deceives himself. 4 But let each one wtest his own work, and then his reason to boast will be in himself alone and not in his neighbor. 5 For xeach will have to bear his own load.

There is no surer test of the spiritual person than his treatment of another’s sin. Note how he takes care to deliver the sinner rather than triumph over him, to help him rather than punish him and, so far as lies in his capacity, to support him.

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As I abide in Christ, I can guard against temptation by praying for protection and strength, confessing my sins, recalling God’s Word, avoiding tempting situations, and seeking the support of fellow Christians. (Genesis 39:7–12; Psalm 119:9–11; Matthew 4:1–11; Mark 14:38; Romans 13:11–14; Ephesians 6:13–18; 1 Peter 4:1–2, 7) Support the podcast here on Buy Me A Coffee (similar to Patreon)

sThen Jesus was led up by the Spirit into the wilderness tto be tempted by the devil. 2 And after fasting uforty days and forty nights, he vwas hungry. 3 And wthe tempter came and said to him, “If you are xthe Son of God, command ythese stones to become loaves of bread.” 4 But he answered, z“It is written, a“‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’” 5 bThen the devil took him to cthe holy city and set him on the pinnacle of the temple 6 and said to him, “If you are the Son of God, throw yourself down, for it is written, d“‘He will command his angels concerning you,’ and “‘On their hands they will bear you up,lest you strike your foot against a stone.’”7 Jesus said to him, “Again eit is written, f‘You shall not gput the Lord your God to the test.’” 8 hAgain, the devil took him to avery high mountain and showed him all the kingdoms of the world and their glory. 9 And he said to him, “All these I will give you, if you will fall down and worship me.” 10 Then Jesus said to him, “Be gone, iSatan! For jit is written, k“‘You shall worship the Lord your Godand lhim only shall you serve.’” 11 Then the devil left him, and behold, mangels came and were ministering to him.

How then does Christ? He is not indignant, nor provoked, but with that extreme gentleness He reasons with him again from the Scriptures, saying, You shall not tempt the Lord your God: Matthew 4:7 teaching us that we must overcome the devil, not by miracles, but by forbearance and long-suffering, and that we should do nothing at all for display and vainglory. But mark his folly, even by the very testimony which he produced. For while the testimonies cited by the Lord were both of them spoken with exceeding fitness: his, on the other hand, were chance and random sayings, neither did he bring forward on his part that which applied to the matter in hand. For that it is written, He shall give His angels charge concerning You, this surely is not advice to dash and toss one’s self down headlong; and moreover, this was not so much as spoken concerning the Lord. However, this for the time He did not expose, although there was both insult in his manner of speech, and great inconsistency. For of God’s Son no man requires these things: but to cast one’s self down is the part of the devil, and of demons. Whereas God’s part is to raise up even them that are down. And if He ought to have displayed His own power, it would not have been by casting and tossing Himself down at random, but by saving others. But to cast ourselves down precipices, and into pits, pertains properly to his troop. Thus, for example, the juggler among them does everywhere. But Christ, even when these things are said, does not yet reveal Himself, but as man for a while discourses with him. For the sayings, Man shall not live by bread alone; and, You shall not tempt the Lord your God, suited one not greatly revealing Himself, but representing Himself as one of the many.

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