CAMPONTHIS

THE AMERICANS WHO RISKED EVERYTHING...the cost of freedom was considered by them to be "sacred honor"

2009-07-03T08:04:00.002-05:00

IN CONGRESS, JULY 4, 1776 
The unanimous Declaration of the thirteen united States of America

When in the Course of human events it becomes necessary for one people to dissolve the political bands which have connected them with another and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. — That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, — That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn that mankind are more disposed to suffer, while evils are sufferable than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security. — Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government.

The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States.

To prove this, let Facts be submitted to a candid world:
He has refused his Assent to Laws, the most wholesome and necessary for the public good.

He has forbidden his Governors to pass Laws of immediate and pressing importance, unless suspended in their operation till his Assent should be obtained; and when so suspended, he has utterly neglected to attend to them.

He has refused to pass other Laws for the accommodation of large districts of people, unless those people would relinquish the right of Representation in the Legislature, a right inestimable to them and formidable to tyrants only.

He has called together legislative bodies at places unusual, uncomfortable, and distant from the depository of their Public Records, for the sole purpose of fatiguing them into compliance with his measures.

He has dissolved Representative Houses repeatedly, for opposing with manly firmness his invasions on the rights of the people.

He has refused for a long time, after such dissolutions, to cause others to be elected, whereby the Legislative Powers, incapable of Annihilation, have returned to the People at large for their exercise; the State remaining in the mean time exposed to all the dangers of invasion from without, and convulsions within.

He has endeavoured to prevent the population of these States; for that purpose obstructing the Laws for Naturalization of Foreigners; refusing to pass others to encourage their migrations hither, and raising the conditions of new Appropriations of Lands.

He has obstructed the Administration of Justice by refusing his Assent to Laws for establishing Judiciary Powers.

He has made Judges dependent on his Will alone for the tenure of their offices, and the amount and payment of their salaries.

He has erected a multitude of New Offices, and sent hither swarms of Officers to harass our people and eat out their substance.

He has kept among us, in times of peace, Standing Armies without the Consent of our legislatures.

He has affected to render the Military independent of and superior to the Civil Power.

He has combined with others to subject us to a jurisdiction foreign to our constitution, and unacknowledged by our laws; giving his Assent to their Acts of pretended Legislation:

For quartering large bodies of armed troops among us:

For protecting them, by a mock Trial from punishment for any Murders which they should commit on the Inhabitants of these States:

For cutting off our Trade with all parts of the world:

For imposing Taxes on us without our Consent:

For depriving us in many cases, of the benefit of Trial by Jury:

For transporting us beyond Seas to be tried for pretended offences:

For abolishing the free System of English Laws in a neighbouring Province, establishing therein an Arbitrary government, and enlarging its Boundaries so as to render it at once an example and fit instrument for introducing the same absolute rule into these Colonies

For taking away our Charters, abolishing our most valuable Laws and altering fundamentally the Forms of our Governments:

For suspending our own Legislatures, and declaring themselves invested with power to legislate for us in all cases whatsoever.

He has abdicated Government here, by declaring us out of his Protection and waging War against us.

He has plundered our seas, ravaged our coasts, burnt our towns, and destroyed the lives of our people.

He is at this time transporting large Armies of foreign Mercenaries to compleat the works of death, desolation, and tyranny, already begun with circumstances of Cruelty & Perfidy scarcely paralleled in the most barbarous ages, and totally unworthy the Head of a civilized nation.

He has constrained our fellow Citizens taken Captive on the high Seas to bear Arms against their Country, to become the executioners of their friends and Brethren, or to fall themselves by their Hands.

He has excited domestic insurrections amongst us, and has endeavoured to bring on the inhabitants of our frontiers, the merciless Indian Savages whose known rule of warfare, is an undistinguished destruction of all ages, sexes and conditions.

In every stage of these Oppressions We have Petitioned for Redress in the most humble terms: Our repeated Petitions have been answered only by repeated injury. A Prince, whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free people.
Nor have We been wanting in attentions to our British brethren. We have warned them from time to time of attempts by their legislature to extend an unwarrantable jurisdiction over us. We have reminded them of the circumstances of our emigration and settlement here. We have appealed to their native justice and magnanimity, and we have conjured them by the ties of our common kindred to disavow these usurpations, which would inevitably interrupt our connections and correspondence. They too have been deaf to the voice of justice and of consanguinity.

We must, therefore, acquiesce in the necessity, which denounces our Separation, and hold them, as we hold the rest of mankind, Enemies in War, in Peace Friends.

We, therefore, the Representatives of the united States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by Authority of the good People of these Colonies, solemnly publish and declare, That these united Colonies are, and of Right ought to be Free and Independent States, that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain, is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do. —

And for the support of this Declaration, with a firm reliance on the protection of Divine Providence, we mutually pledge to each other our Lives, our Fortunes and our sacred Honor. — John Hancock

New Hampshire:  Josiah Bartlett, William Whipple, Matthew Thornton

Massachusetts:  John Hancock, Samuel Adams, John Adams, Robert Treat Paine, Elbridge Gerry

Rhode Island:  Stephen Hopkins, William Ellery

Connecticut:  Roger Sherman, Samuel Huntington, William Williams, Oliver Wolcott

New York:  William Floyd, Philip Livingston, Francis Lewis, Lewis Morris

New Jersey:  Richard Stockton, John Witherspoon, Francis Hopkinson, John Hart, Abraham Clark

Pennsylvania:  Robert Morris, Benjamin Rush, Benjamin Franklin, John Morton, George Clymer, James Smith, George Taylor, James Wilson, George Ross

Delaware:  Caesar Rodney, George Read, Thomas McKean

Maryland:  Samuel Chase, William Paca, Thomas Stone, Charles Carroll of Carrollton

Virginia:  George Wythe, Richard Henry Lee, Thomas Jefferson, Benjamin Harrison, Thomas Nelson, Jr., Francis Lightfoot Lee, Carter Braxton

North Carolina:  William Hooper, Joseph Hewes, John Penn

South Carolina:  Edward Rutledge, Thomas Heyward, Jr., Thomas Lynch, Jr., Arthur Middleton

Georgia:  Button Gwinnett, Lyman Hall, George Walton

this has been an encore presentation

QUESTIONS FOR YOUNG MINISTERS...by Isaac Watts

2009-07-02T12:19:00.001-05:00

1) OF FAITHFULNESS IN THE MINISTRY.
Do I sincerely give myself 'to the ministry of the word;' Acts 6.4. and do I design to make it the chief business of my life to serve Christ in His Gospel, in order to the salvation of men?

Do I resolve, through the aids of divine grace, 'to be faithful to him who hath put me into the ministry,' and 'to take heed to the ministry which I have received in the Lord that I may fulfil it?' I Tim. 1.12, Col. 4.17.

Do I honestly and faithfully endeavour by study and prayer to know 'the truth as it is in Jesus?' Eph. 4.21. and do I seek my instructions chiefly from the 'holy scriptures which are able to make me wise unto salvation, through the faith that is in Christ, that I may be thoroughly furnished unto every good word and work?' 2 Tim. 3.14.17.

Do 'I hold fast the form of sound words,' as far as I have learned them of Christ and His apostles? 2 Tim. 1.13. That I 'may by sound doctrine exhort and convince gainsayers;' Tit. 1.9. and do I determine to 'continue in the things which I have learned, knowing from whom I have learned them?' 2 Tim. 3.14.

Do I resolve to give the people the true meaning of Christ in His word, so far as I can understand it, and 'not to handle the word of God deceitfully, but by manifestation of the truth commend myself to every man's conscience in the sight of God?' 2 Cor. 4.2

Am I watchful to 'avoid profane and vain babblings?' 1 Tim. 6.20. and do I take care to 'shun foolish questions, which do gender strife, and disputing about words, which are to no profit, but the subversion of the hearers?' 2 Tim. 2.14, 23.

Do I study to show myself approved unto God, rightly dividing the word of truth; 2 Tim. 2.15 giving to every one, viz. to saints and sinners, their proper portion?

Do I make it my business to 'testify to all men, whether Jews or Greeks, the necessity of repentance towards God, and faith in Christ Jesus;' and that 'there is no other name under heaven given whereby we may be saved;' making this gospel of Christ the subject of my ministry? Acts 20.21. Acts 4.12.

Do I constantly affirm that 'those who have believed in Christ Jesus should maintain good works, and follow after holiness, without which no man shall see the Lord'?' Titus 3.8. Heb. 12.14.

Do I teach those that hear me to 'observe all that Christ hath commanded us, nor shun to declare to them at proper seasons the whole counsel of God?' Mat. 28.20. Acts 20.27.

Do I preach to the people, 'not myself, but Christ Jesus the Lord, and myself as their servant for Christ sake?' 2 Cor. 4.5.

Do I, in my study and my preaching, 'take heed to my doctrine and my exhortations, so that I may save myself and them that hear me?' I Tim. 4.16.

Do I 'watch over the souls of men as one that must give an account, being solicitous that I may do it with joy, and not with grief?' Heb.13.17.

2) OF DILIGENCE IN THE MINISTRY
Do I 'give attendance to reading,' meditation and study? Do I read a due portion of Scripture daily, especially in the New Testament, and that in the Greek original, that I may be better acquainted with the meaning of the word of God? 1 Tim. 4.13.

Do I apply myself to these things, and give myself wholly to them, that my profiting may appear to all? 1 Tim. 4.15.

Do I live, constantly, as under the eye of the great Shepherd, who is my master and my final judge, and so spend my hours as to be able to give up a good account of them at last to Him?

Do I not 'neglect to stir up any of those gifts, which God has given me, for the edification of the church?' 1 Tim. 4.14 and 2 Tim. 1.6.

Do I seek, as far as possible, to know the state and the wants of my auditory, that I 'may speak a word in season?' Is. 1.4.

Is it my chief design, in choosing my subject, and composing my sermon, to edify the souls of men?

Am I determined to take all proper opportunities to preach the word in season and out of season, that is, in the parlour or the kitchen, or the workhouse, as well as in the pulpit; and seek opportunities to speak a word for Christ, and help forward the salvation of souls? 2 Tim. 4.2.

Do I labour to show my love to our Lord Jesus, by 'feeding the sheep and the lambs of his flock?' John 21.16,17.

Am I duly solicitous for the success of my ministry? and do I take all proper methods to inquire what effects my ministry has had on the souls of those who hear me?

Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. Practice these things, immerse yourself in them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers. -1 Timothy 4:12-16

Where I find or hope the work of grace is begun on the soul, am I zealous and diligent to promote it?

3) OF CONSTANT PRAYER AND DEPENDENCE.
Do I 'give myself to prayer, as well as to the ministry of the word?' Acts 6.4.

Do I make conscience of praying daily in secret, that I may thereby maintain holy converse with God, and also, that I may increase in the gift of prayer? Mat. 6.6.

Do I make it my practice to offer 'prayers, supplications, and intercessions for all men,' particularly for our rulers, and for my fellow labourers in the ministry, and for the church of Christ, and especially for those to whom I preach? I Tim. 2.1. Rom. 1.9, 10. Phil. 1.4.

Do I seek by prayer, for divine direction and assistance in my studies and in all my preparations for the public? and do I plead for the success of my ministry with God, in whom are all our springs? Eph. 3.14-19. Phil. 1.8,9.

Do I ever keep upon my spirit a deep sense of my own insufficiency for these things, that I may ever depend and wait on the power of Christ for aid and success? 2 Cor. 2.16. and 3.5. and 2 Tim. 2.1.

4) OF SELF-DENIAL, HUMILITY, MORTIFICATION, AND PATIENCE.
Do I endeavour to please all men for their good, and not make it my business to please myself? Rom. 16.2. But to become all to all, that I may win their souls, so far as is consistent with being true and faithful to Christ? 1 Cor. 10.23, and 9.19, 22.

Do I behave myself before men, 'not as a lord over God's heritage but as a servant of all for Christ's sake?' and do I treat them not as having dominion over their faith, but as a helper of their joy? 2 Cor. 4.5. and 1.24.

Am I 'gentle and patient towards all men, in meekness instructing those that oppose themselves?' 2 Tim. 2.24, 25.

Do I 'approve myself in all things as a minister of God; in much patience possessing my own soul,' and having the government of my own spirit? 2 Cor. 6.4

Do I, as a man of God, whose business is heavenly, flee from covetousness and the inordinate desire of gain; not seeking my own things so much as the things of Christ? 1 Tim. 6.10,11. But having food and raiment, have I learned therewith to be content? 1 Tim. 6.8.

Am I willing 'to endure hardness as a good soldier of Jesus Christ?' 2 Tim. 2.3. and am I learning to bear whatsoever God calls me to, 'for the sake of the elect, that they may obtain salvation with eternal glory?' 2 Tim.2.3. 10.

Am I more and more fortified against shame and suffering for the testimony of my Lord Jesus Christ? 2 Tim. 1.8-12.

Am I willing 'to spend myself and to be spent for the good of the people, or even to be offered up, as a sacrifice for the service of their faith? and do I count nothing dear to me, that I may fulfill the ministry, which I have received of the Lord Jesus?' Phil. 2.17.2 Cor. 12.15. Acts 20.24.

5) OF CONVERSATION 
It is my constant endeavour to 'hold fast the true faith, and a good conscience together, lest making shipwreck of one, I should lose the other also.' Tim. 1.19.

Do I so walk as to be an example of a Christian, in word, in conversation, in charity, in faith, in purity?' I Tim. 4.12; that in 'all things I may show myself a pattern of good works?' Tit. 2.7.

Do I endeavour to walk uprightly amongst men, and do nothing by partiality? 1 Tim. 5.21.

Is my conversation savory and religious, so as to minister edification to the hearers? Eph. 4.29.

Do I 'shun youthful lusts, and follow after righteousness, faith, charity, and peace with all them that call on the Lord, out of a pure heart?' 2 Tim. 2.22.

Do I avoid, as much as possible, the various temptations to which I may be exposed, and watch against the times, and places, and company which are dangerous?

Do I practice the Christian duty of love and charity, to those who differ from me in opinion, and even 'bless and pray for them that are my enemies?' Rom. 12.14 ; and 14.1.

Do I behave myself blameless as a steward of God, not self-willed, not soon angry, not given to wine, nor filthy lucre, no brawler, no striker; a lover of hospitality, a lover of good men, sober, just, holy, temperate? Tit. 1.7, 8.

Do I daily endeavour 'to give no offence in any thing that the ministry be not blamed?' 2 Cor. 6.3.

Do I watch over myself in all times, and places, and conversations, so as to do and to bear what is required of me, to make a full proof of my ministry, and to adorn the doctrine of God my Saviour? 2 Tim. 4.5. Tit. 2.10.

FAITH: THE GRACE-GIFT OF GOD...whereby sinful men like me may please Him

2009-07-01T09:45:00.000-05:00

Heb. 11:6 And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.

In a discussion about evolution, Intelligent Design (ID), and Creationism I was involved with recently, a gentleman from a well-respected seminary posted the following statement: "In order to have faith imparted to you so that you can believe, you must first come to a position of theism in your life. Believing that God exists is a pre-requisite to receiving the gospel and becoming a Christian."

He was trying to draw that axiom from Hebrews 11:6 above. Do you agree with those words? Were you as shocked by them as I was?

Let's look at this verse more closely.

The starting point in Heb. 11:6 beloved is not believing, but faith: “And without faith"; the second is to satisfy: “it is impossible to please Him,”; the third is worship: “or he who comes to God”; the fourth is now believe: “must believe that He is”; and the fifth is remuneration: “and that He is a rewarder of those who seek Him.”

Contextually, this verse is not an evangelistic prescription to unbelievers; but hope given to young Jewish believers in Christ to build them up as to the promise of the gospel (cp, Heb. 11:16, 26, 33-38).

The hindrance here to believing is not evolution, as this man asserted; but that unregenerate man “has suppressed the truth in unrighteousness...” It is already a fact that all people know that God exists; that God's law is written on the hearts of all people; that all people have rejected Him; and are deserving of God’s wrath—Romans 1:18-23. "No man is without excuse." Evolution being the alternative to Creationism (not ID which is unbiblical) IS the natural by-product of “suppressing the truth in unrighteousness”; but in and of itself is not THE cause, nor THE hindrance to believing.

ID is not a refutation of evolution as some believe; it is just a worldly view that still seeks to substitute the One Triune God of the Bible with its nondescript, impersonal universal force (Star Wars anyone?). The issue is not the existence of just the idea of god here in Heb. 11:6, but the One Triune God of the Bible.

Revival, evangelism, awakening, renewal was not dependant upon cultural preconditions, but a sovereign move of the Holy Spirit alone upon the hearts of people. The apostles had no such preconditioned environment where everyone had to affirm theism, before they could respond to the gospel. The reason for the Great Awakenings or the historic revivals, was the fact that the gospel was being proclaimed, lives were transformed--regenerated, as the gospel truth was unfolding through very pagan and adverse nations.

Biblical presuppositional apologetics denies the need for an “intermediate step” of theism for two reasons: (1.) The “He is” of Hebrews 11:6 is not speaking of a preconditioned knowledge of the existence of a god by nonbelievers; but speaks of the one true God of the Bible - who He is; His character, etc. from the truth of Scripture; and (2.) faith is the initial component; it is not a work; it is not conjured; it is the gift of God which enables us to know “He is”, to please Him, diligently seek Him, and to know He is a gracious God that by His grace rewards.

It’s only the regenerating ministry of the Holy Spirit (Titus 3:4-7; 1 Cor. 12:3; Roms. 8:8-9) that allows for sinful men to have ears to hear and eyes to see the truth about God. In salvation, regeneration precedes faith and faith is God’s gracious gift to us whereby it causes even the atheist to believe the gospel, repent of his sins, submit to Christ as Lord, and fully believe that “He is.”

ID is just as much the byproduct of fallen man
as evolution is—and it miserably fails
to represent the biblical truths pointing
to the One Triune God of the Bible.

Have you ever traveled to Third World countries and proclaimed the gospel in those very pagan cultures? Most believe in a god—usually demonic in nature, but a god of their own vain-imagination none the less. But when the truth claims of the God of the Bible are presented clearly to them as Paul did in various ways in Acts, they more times than not reject Him. Reject His existence? No —they know He exists; but HIM—the “HE IS.” They were content, apart from the regenerating ministry of the Holy Spirit, with worshipping their gods of stone, wood and straw (Roms. 1:18-23).

Calvin gives great insight on this passage when he says:

“It does not indeed seem a great matter, when the Apostle requires us to believe that God is; but when you more closely consider it, you will find that there is here a rich, profound, and sublime truth; for though almost all admit without disputing that God is, yet it is evident, that except the Lord retains us in the true and certain knowledge of himself, various doubts will ever creep in, and obliterate every thought of a Divine Being. To this vanity the disposition of man is no doubt prone, so that to forget God becomes an easy thing. At the same time the Apostle does not mean, that men ought to feel assured that there is some God, for he speaks only of the true God; nay, it will not be sufficient for you to form a notion of any God you please; but you must understand what sort of Being the true God is; for what will it profit us to devise and form an idol, and to ascribe to it the glory due to God?”

“...why it is impossible for man to please God without faith; God justly regards us all as objects of his displeasure, as we are all by nature under his curse; and we have no remedy in our own power. It is hence necessary that God should anticipate us by his grace; and hence it comes, that we are brought to know that God is, and in such a way that no corrupt superstition can seduce us, and also that we become assured of a certain salvation from him.”

“for the only true end of life is to promote His glory; but this can never be done, unless there be first the true knowledge of Him. Yet this is still but the half of faith, and will profit us but little, except confidence be added. Hence faith will only then be complete and secure us God’s favor, when we shall feel a confidence that we shall not seek him in vain, and thus entertain the certainty of obtaining salvation from him. But no one, except he be blinded by presumption, and fascinated by self love, can feel assured that God will be a rewarder of his merits. Hence this confidence of which we speak recumbs not on works, nor on man’s own worthiness, but on the grace of God alone; and as grace is nowhere found but in Christ, it is on him alone that faith ought to be fixed." (emphasis mine).

Listen to the teaching of the incomparable A.W. Pink on this verse:

"But without faith it is impossible to please Him." Most solemnly do these words attest the total depravity of man. So corrupt is the fallen creature, both in soul and body, in every power and part thereof, and so polluted is everything that issues from him, that he cannot of and by himself do anything that is acceptable to the Holy One. "So then they that are in the flesh cannot please God" (Rom. 8:8): "they that are in the flesh" means, they that are still in their natural or unregenerate state. A bitter fountain cannot send forth sweet waters. But faith looks out of self to Christ, applies unto His righteousness, pleads His worth and worthiness, and does all things God-ward in the name and through the mediation of the Lord Jesus. Thus, by faith we may please God.

"But without faith it is impossible to please Him." Yet in all ages there have been many who attempted to please God without faith. Cain began it, but failed woefully. All in their Divine worship profess a desire to please God, and hope that they do so; why otherwise should they make the attempt? But, as the apostle declares in another place, many seek unto God "but not by faith, but as it were by the works of the law" (Rom. 9:32).

But where faith be lacking, let men desire, design, and do what they will, they can never attain unto Divine acceptance. "But to Him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for ("unto") righteousness" (Rom. 4:5). Whatever be the necessity of other graces, faith is that which alone obtains acceptance with God.

In order to please God four things must concur,
all of which are accomplished by faith:

First, the person of him that pleaseth God must be accepted of Him (Gen. 4:4).

Second, the thing done that pleaseth God must be in accord with His will (Heb. 13:21).

Third, the manner of doing it must be pleasing to God: it must be performed in humility (1 Cor. 15:10), in sincerity (Isa. 38:3), in cheerfulness (2 Cor. 8:12; 9:7).

Fourth, the end in view must be God’s glory (1 Cor. 10:31).

Now faith is the only means whereby these four requirements are met. By faith in Christ the person is accepted of God. Faith makes us submit ourselves to God’s will. Faith causes us to examine the manner of what we do Godwards. Faith aims at God’s glory: of Abraham it is recorded that he "was strong in faith, giving glory to God" (Rom. 4:20).

How essential it is then that each of us examine himself diligently and make sure that he has faith. It is by faith the convicted and repentant sinner is saved (Acts 16:31). It is by faith that Christ dwells in the heart (Eph. 3:17). It is by faith that we live (Gal. 2:20). It is by faith that we stand (Rom. 11:20; 2 Corinthians 1:24). It is by faith we walk (2 Cor. 5:7). It is by faith the Devil is successfully resisted (1 Pet. 5:8, 9). It is by faith we are experimentally sanctified (Acts 26:18). It is by faith we have access to God (Eph. 3:12, Hebrews 10:22). It is by faith that we fight the good fight (1 Tim. 6:12). It is by faith that the world is overcome (1 John 5:4). Reader, are you certain that you have the "faith of God’s elect" (Titus 1:1)? If not, it is high time you make sure, for "without faith it is impossible to please God."

Lastly, consider the masterful words of the faithful Baptist theologian John Gill:

"But without faith it is impossible to please him,..." Or do things well pleasing in His sight; or any of the duties of religion, in an acceptable way; as prayer, praise, attendance on the word and ordinances, or any good works whatever; because such are without Christ, and without His Spirit; and have neither right principles, nor right ends: for this is not to be understood of the persons of God's elect, as considered in Christ; in whom they are well pleasing to Him before faith; being loved by Him with an everlasting love; and chosen in Christ, before the foundation of the world; See Gill on "Ro 8:8."

"for he that cometh to God;" to the throne of, His grace, to pray unto Him, to implore His grace and mercy, help and assistance; to the house of God, to worship, and serve him, and in order to enjoy his presence, and have communion with Him; which coming ought to be spiritual and with the heart; and supposes spiritual life; and must be through Christ, and by faith: wherefore such a comer to God,

"must believe that he is;" or exists, as the Arabic version; and he must not barely believe his existence, but that, as it is revealed in the word: he must believe in the three Persons in the Godhead; that the first Person is the Father of Christ; that the second Person is both the Son of God, and Mediator; and that the third Person is the Spirit of them both, and the applier of all grace; for God the Father is to be approached unto, through Christ the Mediator, by the guidance and assistance of the Spirit: and he must believe in the perfections of God; that He is omniscient, and knows His person and wants; is omnipotent, and can do for Him, beyond His thoughts and petitions; is all sufficient, and that His grace is sufficient for Him; that He is immutable, in His purposes and covenant; that He is true and faithful to His promises; and is the God of grace, love, and mercy: and he must believe in Him, not only as the God of nature and providence, but as His covenant God and Father in Christ:

"and that He is a rewarder of them that diligently seek him;" who are such, as are first sought out by Him; and who seek Him in Christ, where He is only to be found; and that with their whole hearts, and above all things else: and, of such, God is a rewarder, in a way of grace; with Himself, who is their exceeding great reward; and with His Son, and all things with Him; with more grace; and, at last, with eternal glory, the reward of the inheritance.

What a great joy and humble reality to live by faith to the One to Whom all glory is due!

SOUTHERN BAPTISTS - AN UNREGENERATE DENOMINATION?...a stirring wake up call; a must read

2009-06-29T10:07:00.001-05:00

by Jim Elliff

"How are you doing?"
"Pretty well, under the circumstances."
"What are the circumstances?"
"Well, I have a very effective arm. It moves with quite a bit of animation. But then I have my bad leg."
"What's wrong with it?"
"I guess it's paralyzed. At least it doesn't do much except twitch once a week or so. But that's nothing compared with the rest of me."
"What's the problem?
"From all appearances, the rest is dead. At least it stinks and bits of flesh are always falling off. I keep it well covered. About all that's left beyond that is my mouth, which fortunately works just fine. How about you?"

Like the unfortunate person above, the Southern Baptist Convention has a name that it is alive, but is in fact, mostly dead (Rev. 3:1). Regardless of the wonderful advances in our commitment to the Bible, the recovery of our seminaries, etc., a closer look reveals a denomination that is more like a corpse than a fit athlete. In an unusual way, our understanding of this awful reality provides the most exciting prospects for the future—if we will act decisively.

The Facts
Although the Southern Baptists claim 16,287,494 members, on average only 6,024,289 people (guests and non-member children included), a number equal to only 37% of the membership number, show up for their church's primary worship meeting (usually Sunday morning). This is according to the Strategic Information and Planning department of the Sunday School Board (2004 statistics). If your church is anything like normal, and is not brand new, your statistics are probably similar. In other words, if you have 200 in attendance on Sunday morning, you likely have 500-600 or even more on your roll. Many churches have an even worse record.

Discerning who among us is regenerate is not an exact science, but a closer look at these numbers will at least alert us to the fact that most Southern Baptists must certainly be dead spiritually. That is so, unless, of course, you claim that there is no difference between a believer and a non-believer.

In the average church you can cut the 37% Sunday morning attendance by about two-thirds or more when counting those interested in a Sunday evening service, or other gatherings held in addition to the principal meeting of the church. In 1996, the last time the SBC kept these statistics, the number of Sunday evening attenders was equal to only 12.3% of the membership (in churches that had an evening meeting). One might ask what makes us claim that the rest are Christians, if they involve themselves with God's people only on such a minimal, surface level? How are they any different from the people who attend the liberal church down the street—the "church" where the gospel is not even preached?

And remember that the numbers of those attending include many non-member children and guests, often making up a third of the congregation's main meeting attendance. When all factors are considered, these figures suggest that nearly 90% of Southern Baptist church members appear to be little different from the "cultural Christians" who populate other mainline denominations.

To make matters worse, we tell a lot more people that they are true Christians (because they prayed a prayer sincerely) than we can convince to be baptized. Our largest pizza supper may bring in a hundred new "converts," but we will likely get only a few of those on the roll. After that, the percentages that I have been mentioning kick in. In other words, if you compare all who we say have become Christians through our evangelistic efforts, to those who actually show signs of being regenerate, we should be red-faced. In the Assembly of God's 1990s "Decade of Harvest," out of the 3.5 million supposedly converted, they showed a net gain of only 5 new attenders for every 100 recorded professions. When one considers all of our supposed converts, including those who refuse to follow Christ in baptism and who never join our churches, our numbers are much the same. Doesn't anybody see that there is a serious problem here?

Let me illustrate in rounded figures by looking at some of the churches where I have preached as a guest speaker. Each could be any Baptist church in any city. In one church, with 7,000 on the active roll, there were only 2000 in attendance on Sunday morning, and a mere 600-700 on Sunday evening. When you account for those attenders who are not members of this flagship church (i.e. guests and non-member children), you have about 1500 actual members coming in the morning and 500 or so in the evening. Where are the 5,500 members who are missing on Sunday mornings? Where are the 6,500 who are missing in the evening?

Another church had 2,100 on the roll, with 725 coming on Sunday morning. Remove guests and non-member children and the figure drops to 600 or less. Only about a third of that number came out on Sunday evening, representing less than 10% of the membership. Yet another church had 310 on the roll with only 100 who attended on Sunday morning. Only 30-35, or approximately 10%, came to the evening worship service.

These are all considered fine churches. All have an extremely competent level of leadership and vision. Some shut-ins and those who are sick, out of town, or in the military, certainly affect the figures a little. But those who are justifiably absent are not enough to alter the bleakness of the picture, especially when we remember that these numbers represent people who have been baptized and have publicly declared their allegiance to God and the Body of Christ. Even if you generously grant that the 37% are all true believers (an estimation that most pastors would say is way off the mark), one still has a church membership that is more dead than alive. If we are honest, we might have to ask ourselves, "Do Southern Baptists believe in a regenerate membership?"

Missing Christians are No Christians
What do these facts and figures, as general as they are, suggest?

First, they reveal that most of the people on our rolls give little evidence that they love the brethren—a clear sign of being unregenerate (1 Jn. 3:14). It is impossible to believe that anything like real familial affection exists in the hearts of people who do not come at all, or who only nominally check in on Sunday morning as a cultural exercise. Love is the greatest mark of a genuine believer (1 Jn.3:14-19). Attendance alone does not guarantee that anyone is an authentic believer, but "forsaking the assembling," is a serious sign of the unregenerate heart. The phrase: "They went out from us, because they were never of us" (1 Jn. 2:19) may have doctrinal overtones, but it nonetheless represents many on our membership rolls.

Second, these numbers suggest that most of those who do not attend (or who only come when it is convenient), are more interested in themselves than God. To put it in Paul's words, they are "fleshly-minded" and not "spiritually-minded" (Rom. 8: 5-9). The atmosphere that most pleases them is that of the world and not God. They can stand as much of God as makes them feel better about themselves, and they find a certain carnal security in "belonging" to a local church. But beyond that, they will politely resist getting involved. They use the church, but are not really a part of it. For some, the extent of what they can take is an Easter service now and then; for others it is an occasional sterile (and somewhat Pharisaical) trip to church on appropriate Sunday mornings as fits into their schedule. But their apathy towards regular and faithful church attendance betrays their true affections. The fact is, you do what you love to do.

Third, the numbers indicate that some people have joined other denominations and our churches have not kept up with their movements—a sign of inadequate pastoral oversight and the built-in deficiencies of the "inactive membership" concept. I'm quite certain Paul never dreamed of "inactive membership." Embarrassingly, some left on the rolls are dead—physically! It goes without saying that a dead person is about as inactive as one could be! But others, though presumably alive physically, have disappeared without a trace. I believe it was our beloved Dr. Roy Fish of SWBTS who said, "Even the FBI could not find some of them." Yet, if we want to claim them as members, we are responsible to keep up with them.

All of these people have "prayed the prayer" and "walked the aisle." All have been told that they are Christians. But for most, old things have not really passed away, and new things have not come. Most are not new creatures in Christ (2 Cor. 5:17). In too many cases, obvious signs of an unregenerate heart can be found, such as bitterness, long-term adultery, fornication, greed, divisiveness, covetousness, etc. These are "professing believers" that the Bible says are deceived. "Do not be deceived" the Bible warns us concerning such people (see 1 Cor.6:9-11; Gal. 5:19-21; 6: 7-8; Eph. 5:5-6; Titus 1:16; 1 Jn. 3:4-10; etc.).

Jesus indicated that there is a good soil that is receptive to the gospel seed so as to produce a fruit-bearing plant, but that the "rocky ground" believer only appears to be saved. The latter shows immediate joy, but soon withers away (Mt. 13:6, 21). This temporary kind of faith (which is not saving faith, see 1 Cor.15:1-2) is rampant among Southern Baptists. In The Baptist Faith and Message we say we believe that saving faith is persistent to the end. We say we believe in the preservation and perseverance of the saints (once saved, always persevering). In other words, if a person's faith does not persevere, then what he possessed was something other than saving faith.

In John 2:23-25 Jesus was the center-piece for what turned out to be a mass evangelism experience in which a large number of people "believed" in Him. Yet He did not entrust Himself to even one of them because "he knew their hearts." Is it possible that we have taken in millions of such "unrepenting believers" whose hearts have not been changed? I say that we have. Our denomination, as much as we may love it, is on the main, unregenerate. Even if you double, triple, or quadruple my assessment of how many are true believers, we still have a gigantic problem. It is naive to believe otherwise.

There are those who would say that such people are "carnal Christians" and don't deserve to be thought of as unregenerate. It is true that the Corinthian believers (about whom this phrase was used; see 1 Cor. 3:1-3) acted "like mere men" in their party spirit. Christians can commit any sin short of that which is unpardonable.

Undoubtedly, however, Paul did suspect that some of the Corinthians were unbelievers, for he later warns them about such a possibility in 2 Cor.12:20-13:5. A long-term and unrepentant state of carnality, is, after all, the very description of the unregenerate (Rom. 8:5-14, 1 Jn. 3:4-10, etc.). In calling some people "carnal" Paul did not mean to imply that he was accepting as Christian a lifestyle that he clearly describes elsewhere as unbelieving. He wrote, in the same letter: "Do you not know that the unrighteous will not inherit the kingdom of God. Do not be deceived" (1 Cor. 6:9-11, etc.). Apparently there were some, even then, who were deceived into thinking that an unrighteous man or woman who professes faith in Christ could really be a Christian!

Is Follow-up the Problem?
A great mistake is made by blaming the problem on poor follow-up. In many churches there is every intention and effort given to follow-up, yet still the poor numbers persist. One church followed up "by the book," seeking to disciple people who had been told they were new converts during the crusade of an internationally-known evangelist. The report of the pastor in charge was that none of them wanted to talk about how to grow as a Christian. He said, "In fact, they ran from us!" I have known some churches to go to extreme efforts to disciple new believers. We must do this. Yet, like the others, they generally have marginal success. They have learned to accept the fact that people who profess to have become Christians often have to be talked into going further, and that many, if not most, simply will not bother. Authentic new believers can always be followed up, however, because they have the Spirit by which they cry, "Abba Father" (Rom. 8:15). They have been given love for the brethren, and essential love for the beauty and authority of the Word of God. But you cannot follow-up on a spiritually dead person. Being dead, he has no interest in growth.

It was the preaching of regeneration, with an explanation of its discernible marks, that was the heart of the Great Awakening. J. C. Ryle, in writing of the eighteenth century revival preachers, said that they never for a moment believed that there was any true conversion if it was not accompanied by increasing personal holiness. Such content was the staple of the greatest of awakening preaching throughout the history of revival. Only such a powerful cannon blast of truth could rock the bed of those asleep in Zion.

Facing the Dilemma
What must be done? I suggest five responses:

1. We must preach and teach on the subject of the unregenerate church member. Every author in the New Testament writes of the nature of deception. Some books give major consideration to the subject. Jesus Himself spoke profusely about true and false conversion, giving significant attention to the fruit found in true believers (Jn. 10:26-27; Mt. 7:21-23; Mt. 25:1-13, etc.). If this sort of teaching creates doubt in people, you should not be alarmed, nor should you back away from it. Given the unregenerate state of so many professing Christians, their doubts may be fully warranted. In any case, as one friend told me, "Doubts never sent anyone to hell, but deception always does." Most will work through their doubts, if they are regenerate and if we continue to preach the whole truth. Contrary to popular opinion, all doubts are not of the devil. Speak truthfully the whole counsel of God. You cannot "unsave" true believers.

It is true that there may be some who are overly scrupulous and overwhelmed by such examination. But most who will be affected are those who are too self-confident, having based their assurance on such shaky platforms as their response to an invitation, praying a perfectly worded "sinner's prayer," or getting baptized. If they are unregenerate, they may take offense and leave. But if they are truly regenerate, patient teaching and care will help them to overcome their doubts and gain biblical assurance. Such preaching may even result in true conversion for some who are deceived. And don't forget that the overconfident ones are not the only ones at risk. Quiet, sensitive, insecure people can be deceived also.

2. We must address the issue of persistent sin among our members, including their sinful failure to attend the stated meetings of the church. This must be done by reestablishing the forgotten practice of church discipline. Each church should adopt guidelines that state just what will happen when a member falls into sin, including the sin of non-attendance or very nominal attendance. Such discipline for non-attendance is clearly found in the history of Baptists—but more importantly, in the Bible.

Everyone in the church, including new members, should be made familiar with the biblical steps of church discipline. Jesus said that a person who was lovingly, but firmly, disciplined by the church, and yet failed to repent, should be thought of as "a heathen and a tax collector" (see Mt. 18:15-17). Though David committed atrocious sins, he was a repenter at heart (see 2 Sam.12:13; Psalm 51). Every Christian is a life-long repenter and church discipline brings this out. (See "Restoring Those Who Fall," in Our Church on Solid Ground: Documents That Preserve the Integrity and Unity of the Church, www.CCWonline.org)

Leaders must get into the homes of all our erring church members, seeking either to bring them to Christ, or to reluctantly release them to the world which they love more than Christ. Nowhere in the Bible are we taught to keep non-believers on the rolls. As a side benefit from church discipline for the SBC, remember that when we reduce our membership to what it actually is, we will be amazed at the statistical improvements in the ratio of members per baptism and members to attenders. Of course, statistics are not worth dying for, but obedience to God's Word is.

We are never to aggressively pluck the supposed tares from the wheat as if we had absolute knowledge (Mt. 13:24-30; 36-43). We might be mistaken. However, loving church discipline is a careful process by which the obvious sinner in essence removes himself by his resistance to correction. The church is made up of repenting saints, not rebelling sinners (see 1 Cor. 5). The slight improvement in the disparity between membership and attendance in the last couple of years is likely due, in major part, to some churches beginning to practice church discipline—a matter of obedience that thankfully is regaining credence among us. Some have removed hundreds from their rolls in this process, and regained some also.

3. We should be more careful on the front end of church membership. In my estimation, the public altar call (a modern invention) often reaps people prematurely. Others will disagree or can perhaps make significant improvements on the traditional "invitation system." We have used this method in our evangelism because of our genuine zeal to see the lost converted. But in our zeal, we have often overlooked the fact that many who do what our method calls for (i.e. respond to our invitation) may not be converted.

Though sacrosanct to Baptists, careful study should be done related to the historical use of the invitation system evangelistically. For eighteen hundred years the church did not use such a method. It was not until its principle originator, Charles Finney, a true pelagian in his theology, promoted his "new measures." Earlier preachers were content to let true conviction play a greater part in conversion. They needed no props for the gospel—no persuasive techniques to prompt people to make a "decision." Instead of relying on a method, their confidence was in the preached Word and the Holy Spirit. Baptist giant, C. H. Spurgeon, for instance, saw thousands converted without the use of an "altar call." His message was his invitation. We should always offer a verbal invitation in our gospel preaching, meaning we must invite people to repent and believe. But there is no real benefit, while there is much potential harm, in our inviting them to the front of the church and then assuring them that their short walk or tearful response proves their conversion.

We don't need better methods to get people down to the front. What we need is more biblical content and more unction in our preaching. You cannot beat sinners away from Christ when God is bringing them in (see Jn. 6:37, 44-45). When as many as 70-90% of "converts" are giving little, if any, evidence of being saved after their first weeks or months of emotional excitement, questions should be asked, both about our understanding of the gospel and about our methods. Forget the fact, if you must, that there is no clear biblical precedent for the altar call. Even considering the matter pragmatically ought to make us quit. Though prevalent in our churches for decades, it has not helped us. (See "Closing with Christ," www.CCWonline.org/closing.html)

The dangerous practice of receiving new members immediately after they walk the aisle must finally be abandoned. Also, more careful counsel should be taken with those entering in as members from other churches. And add to this a need for much deeper thinking concerning childhood conversion. An alarming percentage of childhood professions wash out later in the teen and college years. For unconverted yet baptized church kids, the more independence they are granted, the more they live out their true nature. (See "Childhood Conversion," www.CCWonline.org/cconv.html)

4. We must stop giving immediate verbal assurance to people who make professions of faith or who respond to our invitations. It is the Holy Spirit's job to give assurance. We are to give thebasis upon which assurance can be had, not the assurance itself. Study 1 John in this respect. What things were written so that they might know they have eternal life? (1 Jn. 5:13). Answer: The tests given in the book. The Bible says that the Holy Spirit testifies to our spirit that we are children of God (Rom. 8:16).

5. We must restore sound doctrine. Revival, I am finding as I study its history, is largely about the recovery of the true gospel. The three great doctrines which have so often shown up in true revival are: 1) God's sovereignty in salvation, 2) justification by grace through faith alone, and 3) regeneration with discernible fruit. Revival is God showing up, but the blessing of the presence of God is directly affected by our beliefs. God most often comes in the context of these and other great doctrines, preached penetratingly and faithfully, and with the unction of the Holy Spirit.

As an illustration of our doctrinal reductionism, repentance is often forgotten completely in gospel presentations, or else it is minimized to mean nothing more than "admitting that you are a sinner." Also, "Inviting Christ into your heart," a phrase never found in the Bible (study the context of Jn.1:12 and Rev. 3:20, the verses used for this), has taken the place of the biblical doctrine of justification by faith alone. The doctrine of God's judgment is rarely preached with any carefulness. And comprehensive studies of the meaning of the cross are seldom heard. Merely looking over the titles of the sermons which awakening preachers preached in the past would surprise most modern pastors.

Be Healthy or Be Ashamed
Which army would you rather have? Gideon's first army or his last? No church, and no denomination, should call itself healthy unless more people attend than are on the roll. This is a standard kept by most of the world, and was kept by our great-grandparents in Baptist churches as well. We would be closer to the revival we desire if we would admit our failure, humbly hang our heads, and seek to rectify this awful hindrance to God's blessing. When we boast of how big we are, we are bragging about our shame.

In the Philadelphia Baptist Association Minutes, our first association, our initial American statistical record shows that five times as many people attended the association's churches as were on their rolls. Greg Wills in Democratic Religion in the South (Oxford University Press, 1997, p.14) reports that three times the number on the rolls attended Baptist churches, then located mostly along the eastern seaboard when surveyed in 1791 by John Ashlund. In 1835, the Christian Index of Georgia recorded that "not less than twice the number" of members were in attendance.

Today, in rough numbers, it takes 300 people on our rolls to have 100 attenders. In the 1790s, it took only 33. Or, to put it in larger figures, it now takes nearly 3000 people, supposedly won to Christ and baptized, to result in a church attendance of 1000. Then, it took only 333. Our potency has diminished to such an extent that we must "win" and "baptize" over 2,000 more people to get to the same 1000 to attend.

Apparently, being orthodox in terms of inerrancy and infallibility is not enough, though without these doctrines we have no foundation for true evangelism. A lot has to be done, and a lot undone. And, sadly, we have been actively transporting this mainly American problem overseas for many years.

To conclude, I suggest two remedial steps for the convention as a whole, in addition to what was suggested for the churches:
1. We might reverse some of our proclivity to continue as normal if we introduced our preachers more accurately in our evangelism meetings and convention settings. Try using this introduction: "Here is Brother ______, pastor of a church of 10,000 members, 6400 of whom do not bother to come on a given Sunday morning, and 8600 of whom do not come on Sunday evening. He is here to tell us about how to have a healthy, evangelistic church."

It might be better to ask a man to speak who shepherd's 100 members, all of whom attend with regularity and all of whom show signs of regeneration—a man who, in the last year, has baptized 5 people who stick—rather than a pastor of 10,000 members, 7000 of whom do not come—a man who has baptized 1000 in the past year, 700 of whom cannot be found. The smaller, but more consistent numbers of the first pastor reveal a far more effective ministry and thus a far better example for other churches. (Please understand that I don't like this talk about "numbers," but this is the main way we evaluate people and churches as Baptists. I am sure God is not really impressed with any of our statistics.)

2. We should establish a study group to explore our presently deplorable situation and to track its history. This group should also seek to re-examine the biblical mandate to have a regenerate church. Then this study group should report back with a strategy to help us out of the dilemma. They should be painfully honest. I am hopeful that individual churches will act without this prompting, but this would be an added stimulus to getting us to our fighting weight as a denomination. Some church leaders will not act without this sort of backing since independent action would be a departure from the status quo.

Our only alternative is to carry on in the old way—the way that produces 70-90% fallout. By continuing on as we are, we will gradually blur, and eventually obscure altogether, any distinction between the professing and the authentic Christian. In the end, we will look like every other mainline, liberal denomination. We are only one-third to one-tenth alive now. If we want to avoid complete deadness, we must take dramatic measures immediately. Like cotton candy, our apparent size does not add up to much.

Our forebears, especially those who died for the biblical concept of a regenerate church, would hardly recognize our compromised condition. It will admittedly take us down a notch or two, in the estimation of the rest of professing Christianity, when millions are removed from our rolls. But humility and a new reality might be the starting place for God's greatest blessings on us yet!

The next time someone asks how your church and your denomination are doing, tell the truth. Tell them that we have a new confidence in the inerrant Bible. Tell them that we have seminaries that promote orthodoxy, and new evangelistic fervor among the true believers. Tell them we have a lot to be excited about. But also tell them that when considered as a whole, most Southern Baptists need raising from the dead.

an encore presentation

(Jim Elliff is president of Christian Communicators Worldwide. by More articles by Jim may be found here.

Revised edition, Copyright © Jim Elliff 2005 Christian Communicators Worldwide, Inc. 201 Main, Parkville, MO 64152 USA Permission granted for not-for-sale reproduction in exact form including copyright Other uses require written permission. Write for additional materials.

THE TRANSCENDENCE OF GOD...no one ever lives greater than their view of God

2009-06-26T09:24:00.003-05:00

I am tired of this world and weary of myself. There is war and destruction almost everywhere we turn; the tragedy of death of those we admire (MJ, Farrah, Ed McMahon); and the constant disappointment by our elected officials. There are too many days when my heart is too consumed with the temporary rather than what is eternal. It is a constant struggle for me... is it for you?

That's what this post is about.

It is about taking a step back; forgetting ourselves even for a moment; and looking unto Jesus. It is refocusing from the blurred vision that the transitory things of this life can cause; and being content with the Author and Finisher of our faith. It is becoming more heavenly minded; it is about seeing spiritually clear again; it is about recovering a right view Him.

IOW: He must increase; I must decrease.

Do you ever wrestle with this tension? My flesh craves glory, attention, importance, preeminence, significance, fulfillment, satisfaction, and praise. It is not easily appeased and seldom denied. My eyes are never full; my heart is restless; my mind cluttered, and my soul disquieted.

Oh to be as the Psalmist who said:

"O LORD, my heart is not proud, nor my eyes haughty; Nor do I involve myself in great matters, Or in things too difficult for me. Surely I have composed and quieted my soul; Like a weaned child rests against his mother, My soul is like a weaned child within me" (Psalm 131:1-2)

Then we will be content.

So when we speak of transcendence, it means that God is divinely other and loftier than we are:

He is God, we are man;
He is awesome, we are jejune;
He is holy, we are sinful;
He is eternal, we are created;
He is omnipotent; we are craven;
He is omniscient, we are stunted in our thinking;
He is omnipresent, we are finite—bound by space and time;
He is solitary, we are dependent;
He is immutable, we vacillate;
He is perfect, we are fallible;
He is the Potter, we are the clay;
He is love, we are self-seeking;
He is forgiving, we are revengeful;
He is Sovereign, and we are not.

Therefore, I recommend to you about this very issue the following article by Tozer. It is a gem. Look into its sparkling beauty and may it cause you to treasure Jesus all the more and sanctify Him as Lord in your hearts (1 Peter 3:15-16).

May we each take a moment today in the midst of "the lion's den" that occupy our world, and honor Him; reverence Him; and glory in Him. We are all to much like Martha, busy doing our thing, filling up our day with "waiting tables." Oh to be like Mary, who can take time to just "sit at the feet of Jesus" and worship Him.

May we learn by God's grace to find and live in the balance.

In His Unfailing love,

Steve

-By A.W. Tozer
“O Lord our Lord, there is none like Thee in heaven above or in the earth beneath. Thine is the greatness and the dignity and the majesty. All that is in the heaven and the earth is Thine; Thine is the kingdom and the power and the glory forever, O God, and Thou art exalted as head over all.” -Amen.

When we speak of God as transcendent
we mean of course that He is exalted far above the created universe,
so far above that human thought cannot imagine it.

To think accurately about this, however, we must keep in mind that ”far above” does not here refer to physical distance from the earth but to quality of being. We are concerned not with location in space nor with mere altitude, but with life.

God is spirit, and to Him magnitude and distance have no meaning. To us they are useful as analogies and illustrations, so God refers to them constantly when speaking down to our limited understanding. The words of God as found in Isaiah, ”Thus saith the high and lofty One that inhabiteth eternity,” give a distinct impression of altitude, but that is because we who dwell in a world of matter, space, and time tend to think in material terms and can grasp abstract ideas only when they are identified in some way with material things. In its struggle to free itself from the tyranny of the natural world, the human heart must learn to translate upward the language the Spirit uses to instruct us.

It is spirit that gives significance to matter and apart from spirit nothing has any value at last. A little child strays from a party of sightseers and becomes lost on a mountain, and immediately the whole mental perspective of the members of the party is changed. Rapt admiration for the grandeur of nature gives way to acute distress for the lost child. The group spreads out over the mountainside anxiously calling the child’s name and searching eagerly into every secluded spot where the little one might chance to be hidden.

What brought about this sudden change?
The tree-clad mountain is still there towering into the clouds in breath-taking beauty, but no one notices it now. All attention is focused upon the search for a curly-haired little girl not yet two years old and weighing less than thirty pounds. Though so new and so small, she is more precious to parents and friends than all the huge bulk of the vast and ancient mountain they had been admiring a few minutes before. And in their judgment the whole civilized world concurs, for the little girl can love and laugh and speak and pray, and the mountain cannot. It is the child’s quality of being that gives it worth.

Yet we must not compare the being of God with any other as we just now compared the mountain with the child. We must not think of God as highest in an ascending order of beings, starting with the single cell and going on up from the fish to the bird to the animal to man to angel to cherub to God. This would be to grant God eminence, even pre-eminence, but that is not enough; we must grant Him transcendence in the fullest meaning of that word.

Forever God stands apart, in light unapproachable.
He is as high above an archangel as above a caterpillar, for the gulf that separates the archangel from the caterpillar is but finite, while the gulf between God and the archangel is infinite. The caterpillar and the archangel, though far removed from each other in the scale of created things, are nevertheless one in that they are alike created. They both belong in the category of that-which-is-not-God and are separated from God by infinitude itself.

Reticence and compulsion forever contend within the heart that would speak of God.

How shall polluted mortals dare
To sing Thy glory or Thy grace?
Beneath Thy feet we lie afar,
And see but shadows of Thy face.
-Isaac Watts

Yet we console ourselves with the knowledge that it is God Himself who puts it in our hearts to seek Him and makes it possible in some measure to know Him, and He is pleased with even the feeblest effort to make Him known.

If some watcher or holy one who has spent his glad centuries by the sea of fire were to come to earth, how meaningless to him would be the ceaseless chatter of the busy tribes of men.
How strange to him and how empty would sound the, flat, stale and profitless words heard in the average pulpit from week to week.

And were such a one to speak on earth would he not speak of God? Would he not charm and fascinate his hearers with rapturous descriptions of the Godhead? And after hearing him could we ever again consent to listen to anything less than theology, the doctrine of God? Would we not thereafter demand of those who would presume to teach us that they speak to us from the mount of divine vision or remain silent altogether?

When the psalmist saw the transgression of the wicked his heart told him how it could be. ”There is no fear of God before his eyes,” he explained, and in so saying revealed to us the psychology of sin. When men no longer fear God, they transgress His laws without hesitation. The fear of consequences is not deterrent when the fear of God is gone.

In olden days men of faith were said to ”walk in the fear of God” and to ”serve the Lord with fear.” However intimate their communion with God, however bold their prayers, at the base of their religious life was the conception of God as awesome and dreadful. This idea of God transcendent rims through the whole Bible and gives color and tone to the character of the saints. This fear of God was more than a natural apprehension of danger; it was a nonrational dread, an acute feeling of personal insufficiency in the presence of God the Almighty.

Wherever God appeared to men in Bible times the results were the same - an overwhelming sense of terror and dismay, a wrenching sensation of sinfulness and guilt.
When God spoke, Abram stretched himself upon the ground to listen. When Moses saw the Lord in the burning bush, he hid his face in fear to look upon God. Isaiah’s vision of God wrung from him the cry, ”Woe is me!” and the confession, ”I am undone; because I am a man of unclean lips.”

Daniel’s encounter with God was probably the most dreadful and wonderful of them all. The prophet lifted up his eyes and saw One whose:

”body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.” ”I Daniel alone saw the vision”

he afterwards wrote,

”for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.”

These experiences show that a vision of the divine transcendence soon ends all controversy between the man and his God.
The fight goes out of the man and he is ready with the conquered Saul to ask meekly, ”Lord, what wilt thou have me to do?” Conversely, the self-assurance of modern Christians, the basic levity present in so many of our religious gatherings, the shocking disrespect shown for the Person of God, are evidence enough of deep blindness of heart.

Many call themselves by the name of Christ, talk much about God, and pray to Him sometimes, but evidently do not know whom He is. ”The fear of the Lord is a fountain of life,” but this healing fear is today hardly found among Christian men.

Once in conversation with his friend Eckermann, the poet Goethe turned to thoughts of religion and spoke of the abuse of the divine name. ”People treat it,” he said, ”as if that incomprehensible and most high Being, who is even beyond the reach of thought, were only their equal. Otherwise they would not say ‘the Lord God, the dear God, the good God.’ This expression becomes to them, especially to the clergy, who have it daily in their mouths, a mere phrase, a barren name, to which no thought whatever is attached. If they were impressed by His greatness they would be dumb, and through veneration unwilling to name Him."

Lord of all being, throned afar,
They glory flames from sun and star;
Center and soul of every sphere,
Yet to each loving heart how near!

Lord of all life, below, above,
Whose light is truth, whose warmth is love,
Before Thy ever-blazing throne
We ask no luster of our own.
-Oliver Wendell Holmes

THE IMPUTED RIGHTEOUSNESS OF JESUS CHRIST...by James Buchanan

2009-06-25T09:11:00.000-05:00

Many have admitted that the Justification of sinners is connected with the Mediatorial work of Christ, as its meritorious cause; while they have denied that it rests on His righteousness as its immediate and only ground. They have not ventured to set aside His merits altogether, or to say that His redeeming work had no influence in procuring our pardon and acceptance with God. On the contrary, they have professed to do signal homage to the merits of Christ, by acknowledging both their indispensable necessity, and their certain efficacy, but only as a means of procuring for us those terms of salvation, and that measure of grace, which render it possible for us to be justified by our personal obedience; while they have utterly rejected the idea that His righteousness is, or can be, imputed to us. Others, again, have admitted a real and important, but partial and imperfect, imputation of His righteousness; and have restricted it to the merits of His passive, as distinguished from that of His active, obedience, – thereby leaving our Justification to rest, partly on His atoning sacrifice, and partly on our personal holiness in heart and life. It is necessary, therefore, to show that His righteousness, – considered as the entire merit of His whole Mediatorial work, – is not only the meritorious cause, but also the immediate ground, of our Justification; and for this end, to inquire:– What that righteousness is by which alone we can be justified, – why it is said to be the righteousness of God, or the merit of Christ, – and how it becomes ours, so as to be available for our Justification?

Proposition 16.
The righteousness, which is the ground of a sinner’s Justification, is denoted or described by various terms in Scripture, so that its nature may be determined by simply comparing these terms with one another; and then ascertaining whether there be any righteousness to which they are all equally applicable, and in which they all coincide, in the fullness of their combined meaning.

That righteousness is called in Scripture – "the righteousness of God," – "the righteousness of Christ," – the "righteousness of One," – "the obedience of One," – the "free gift unto justification of life," – "the righteousness which is of," or "by," or "through, faith," – "the righteousness of God without the law," – and "the righteousness which God imputes without works."

It will be found that, while these various expressions are descriptive of its different aspects and relations, they are all employed with reference to the SAME RIGHTEOUSNESS, – that there is one righteousness, in which they all find their common centre, as so many distinct rays converging towards the same focus, while each retains its distinctive meaning, – and that there is no other righteousness to which they can all be applied, or in which they can find their adequate explanation.

It is called, pre-eminently and emphatically, "The righteousness of God."
By this name it is distinguished from the righteousness of man, and even contrasted with it, as a ground of Justification. It is brought in as a divine righteousness, only when all human righteousness has been shut out. The Apostle first proves that "by the deeds of the law there shall no flesh be justified in His sight, for by the law is the knowledge of sin;" and then introduces another righteousness altogether, "But now the righteousness of God without the law is manifest, … even the righteousness of God which is by faith of Jesus Christ" (Rom. 3:20, 22). He contrasts the two great revelations – the revelation of wrath, which is by the Law, and the revelation of righteousness, which is by the Gospel: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men;" but "the Gospel of Christ is the power of God unto salvation to every one that believeth, … for therein is the righteousness of God revealed" (Rom. 1:16, 18). And, in his own case, he renounces his own personal righteousness altogether, as the ground of his acceptance and hope: "That I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith" (Phil. 3:8).

The two righteousnesses are not only distinct, but different; and not only different, but directly opposed, and mutually exclusive, considered as grounds of Justification; insomuch that he who is justified by the one, cannot possibly be justified by the other. If the righteousness of man be sufficient, the righteousness of God is superfluous; if the righteousness of God be necessary, the righteousness of man can have no place. Nor can any conciliation or compromise be effected between them, so as to admit of their being combined in one complex ground of acceptance; for they represent two methods of Justification which are irreconcilably opposed, – the one by grace, the other by works: "For to him that worketh is the reward not reckoned of grace, but of debt; but to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Rom. 4:4). "And if by grace, then is it no more of works, otherwise grace is no more grace: but if it be of works, then is it no more grace, otherwise work is no more work" (Rom. 11:6).

But why is it called "the righteousness of God?"
Some have interpreted the expression in a singularly vague and indefinite sense, which amounts to a virtual evasion of its true meaning. Instead of the clear and precise words of the Apostle – "the righteousness of God," they would substitute their own loose paraphrase, – "God’s method of justifying sinners."[1] His expression is much more specific; it defines the RIGHTEOUSNESS which is revealed for our Justification. "God’s method of justifying sinners" is described in the context, when it is said that we are "justified fully by His grace, through the redemption which is in Christ Jesus, whom God hath set forth to be a propitiation through faith in His blood;" but the expression – "the righteousness of God" – stands connected with the reason which is assigned for the whole work of redemption, – viz., "to declare His righteousness for the remission of sins, ... that He might be just, and the justifier of him which believeth in Jesus." It points specifically to the righteousness on which our Justification depends.

The right way to test the explanation of any phrase, is to apply it to all the cases in which that phrase occurs. It may possibly be found applicable to some of these without any apparent straining; but if it cannot be applied to some others without manifest incongruity, we have reason to conclude that it is either not sufficiently comprehensive, or not sufficiently precise. Suppose that "the righteousness of God" might mean "God’s method of justifying sinners" when it is said "to be manifested, being witnessed by the law and the prophets," can it possibly be understood in that vague sense, when Christ is said to be "made of God righteousness to us," or when we are said to be "made the righteousness of God in Him?" It means a righteousness by which, and not merely a method in which, we are justified.

If we would understand the reason why it is called "the righteousness of God," we must bear in mind that there was a twofold manifestation of righteousness in the Cross of Christ. There was, first, a manifestation of the righteousness of God the Father, in requiring a satisfaction to His justice, and inflicting the punishment that was due to sin; and to this the Apostle refers when he says, that "God set forth Christ to be a propitiation" – "to declare His righteousness, that He might be just, and the Justifier of him that believeth in Jesus." There was, secondly, a work of righteousness by God the Son; His vicarious righteousness as the Redeemer of His people, when He "became obedient unto death, even the death of the Cross," and thus became "the end of the law for righteousness to every one that believeth." But these two – God’s righteousness which was declared, and Christ’s righteousness which was wrought out, on the Cross – although they may be distinguished, cannot be separated, from one another; for they were indissolubly united in one and the same propitiation; and while the righteousness which is revealed for our Justification may be called "the righteousness of God" with some reference to both, it properly consists in the merit of Christ’s atoning sacrifice and perfect obedience, for these were offered by Him as our substitute and representative.

The same righteousness which is called "the righteousness of God," is also called "the righteousness of Christ."
We obtain "precious faith through the righteousness of God and our Saviour Jesus Christ," or, as it might be rendered, "through the righteousness of our God and Saviour Jesus Christ" (2 Pet. 1:1). "This is the name whereby He shall be called, The Lord our Righteousness" (Jer. 23:6). He is so called on account of the righteousness which He wrought out by His obedience unto death; for this righteousness is expressly connected with His Mediatorial work. "The Lord is well pleased for His righteousness’ sake; He will magnify the law and make it honourable" (Isa. 42:21). By His vicarious sufferings and obedience, He fulfilled the Law both in its precept and its penalty; and is now said to be "the end of the law for righteousness to every one that believeth" (Rom. 10:3, 4); while His righteousness is identified with "the righteousness of God," to which the unbelieving Jews refused to "submit themselves," and contrasted with "their own righteousness" which they "went about to establish," "as it were by the works of the law."

In like manner, this righteousness is called "the righteousness of One," and "the obedience of One" (Rom. 5:18, 19);
expressions which serve at once to connect it with the work of Christ, and to exclude from it the personal obedience of the many who are justified. It is called "the free gift unto justification of life," and "the gift of righteousness" (Rom. 5:17, 18), to show that it is bestowed gratuitously by divine grace, and not acquired by our own obedience. It is called "the righteousness which is of faith," or "the righteousness which is by faith," both to distinguish it from faith itself, and also to contrast it with another righteousness which is not received by faith, but "sought for as it were by the works of the law" (Rom. 9:32). It is called "the righteousness of God without the law" (Rom. 3:21), to intimate that, while it was "witnessed by the law and the prophets," and while, as "a righteousness," it must have some relation to the unchangeable rule of rectitude, it was above and beyond what the law could provide, since it depends, not on personal, but on vicarious obedience. And it is called the righteousness "which God imputes without works" (Rom. 4:6, 11); to show that it is "reckoned of grace," and not "of debt" (Rom. 4:4, 5) – that "God justifies the ungodly" by placing this righteousness to their account, – and that He makes it theirs, because it was wrought out for them by Him, "who was delivered for their offences, and rose again for their Justification."

All these expressions relate to one and the same righteousness; the only righteousness which God has revealed for the Justification of sinners. They are all applicable to the vicarious righteousness of Christ; and they serve, by their very diversity, to exhibit it in all its various aspects and relations, and to exclude every other righteousness from the ground of our pardon and acceptance, since there is no other to which all these terms can possibly be applied.

Proposition 17.
This righteousness, – being the merit of a work, and not a mere quality of character, – may become ours by being imputed to us, but cannot be communicated by being infused; and must ever continue to belong primarily and, in one important respect, exclusively to Him by whom alone that work was accomplished.

This statement consists of three distinct affirmations, which are directed against as many different errors, springing from a prevalent confusion of thought, in regard to the whole doctrine of Imputation; and it may be useful to consider each of them successively, in connection with the proofs on which they severally depend.

It is affirmed, first, that the righteousness which is the ground of Justification, being the merit of a work, undertaken and accomplished by Christ on behalf of His people, may become theirs by being imputed to them, or reckoned to their account.
This statement could scarcely be denied, if the merit of His work, done and finished "once for all" (e)fapac), were duly distinguished from an inherent and abiding quality of His personal character; and if that work were really regarded as having been undertaken and accomplished, on the behalf of others, by one acting as their substitute and surety. For the merit of one can never, in any case, become available for the benefit of others, except when it is imputed to them; it cannot, from the very nature of the case, become theirs by infusion. The merit of one may be reckoned, or put down to the account of another; but how can the merit of any work be infused, as a personal property, as holiness may unquestionably be?

But when we affirm that the righteousness of Christ, or the merit of His Mediatorial work, may become ours by being imputed to us, we are met with a counter-statement to the effect, – not that there was no merit in His work, or that His work was not accomplished on behalf of others, which are the only important elements in the case, – but that biblical criticism forbids the use of the term "impute," except when it is applied to personal properties and acts. "There is not in all the Scriptures," says one, "an instance in which one man’s sin or righteousness is said to be imputed to another.... There is not in all the Bible one assertion that Adam’s sin, or Christ’s righteousness, is imputed to us; nor one declaration that any man’s sin is ever imputed by God or man to another man…. Having followed (the Hebrew and Greek verbs) through the concordances, I hesitate not to challenge a single example which is fairly of this nature in all the Bible."[2]

These are bold statements, and may seem to imply a denial of the doctrine, as well as a criticism on the term, by which it has been usually expressed; but we refer at present only to the latter. Every reader of his English Bible, without the aid of critical scholarship, may discover, – and it has never been denied, so far as we know, by any competent divine, – that the verbs in question are applicable to cases, in which that which is imputed to any one was personally his own beforehand; that one man, for instance, who is righteous, is reckoned and treated as righteous; and that another man who is wicked, is reckoned and treated as wicked. But the question is, Whether the same verbs may not be equally applicable to other cases, in which that which is imputed to him was not personally his own, and did not previously belong to him, but became his only by its being put down to his account? The debt due, and the wrong done, by Onesimus to Philemon, were not chargeable against Paul personally or previously; but he became chargeable with them simply by their being imputed to him. "If he hath wronged thee, or oweth thee ought, put that on mine account," or "impute that to me;" "I will repay it" (Philem. 18). In like manner, "He, who knew no sin, was made sin for us," and "bore our sins in His own body on the tree," – not that our sins were chargeable against Him personally or previously, but they became His by imputation on God’s part, and voluntary susception on His own. If it be said, that the mere word "impute" is not employed in this case, it may be asked, whether there be any other which could more accurately express the fact, if it be a fact; and whether the word itself is not used in a parallel case, when God is said "to impute righteousness without works," as often as "He justifieth the ungodly?" (Rom. 4:5, 6.) Indeed, Justification consists partly in the "non-imputation" of sin, which did belong personally to the sinner, and partly in the "imputation" of righteousness, of which he was utterly destitute before; and the meaning of the one may be ascertained from the meaning of the other, while both are necessary to express the full meaning of Justification. We conclude, therefore, that the righteousness of Christ, – being the merit of a work done and finished, – may be imputed for the Justification of His people, but cannot possibly be infused.

It is affirmed, secondly, that the righteousness of Christ, to be available for the benefit of His people, must become theirs by imputation, and not by infusion.
Most of the leading errors on the subject of Justification may be traced to obscure or defective views in regard to the nature or import of imputation, and have arisen from supposing – either that it consists in the infusion of moral qualities, in which case Justification is confounded with Sanctification – or that, in so far as imputation may be distinguished from such infusion, it is founded, at least, on the moral qualities which thus become inherent; in which case Justification has for its immediate ground a personal, and not a vicarious, righteousness. The only effectual way of striking at the root of these prevailing and pernicious errors, is by forming distinct and definite conceptions of what is really meant by the general doctrine of Imputation, whether in regard to sin or to righteousness.

And the likeliest means of doing so seems to be, to take the three cases of Imputation which have been affirmed by divines to have the express sanction of Scripture, – namely, that of the guilt of Adam’s first sin to his posterity, that of the guilt of our sins to Christ as our substitute, and that of His righteousness to us as the immediate ground of our Justification; – to compare them with one another, to eliminate whatever is peculiar to each of them, and to frame our general idea of imputation by including in it only what is common to them all. For as each of the three is a specific example of the same generic class, we may hope, by means of this process of comparison and abstraction, to arrive at a correct result, and to retain whatever is essential to the nature of imputation, while we exclude only what is peculiar to each of its special exemplifications. It may thus be made manifest that imputation, whether it be of sin or of righteousness, neither consists in the infusion of moral qualities, nor is, in all cases, necessarily connected with it.

Take the three cases of Imputation which have been specified, and compare them with one another. We find, that in two out of the three, a change of moral character is the invariable concomitant or consequent of imputation; for the imputation of Adam’s guilt to his posterity, was connected with their loss of original righteousness and the corruption of their whole nature; and the imputation of Christ’s righteousness to His people is connected, in like manner, with their renewal and sanctification. But we also find that, in the third case, – which is as real and as complete an instance of imputation as either of the other two, – the imputation of our sins to Christ was not connected with any change in His holy character, or with the infusion of any, even the slightest, taint of moral evil. Whence we infer that imputation, so far from consisting in, is not even invariably connected with, the infusion of moral qualities.

We find again, that in two out of the three cases, representative and personal agency are so clearly distinguished as to make it manifest, that the party to whom anything is imputed is not supposed to have had any active participation in the doing of it. For our sins were really, and in the full sense of the term, imputed to Christ as our substitute, yet He had no share in the commission of them; and His righteousness is, in like manner, imputed to us for our Justification, yet we had no share with Him in "finishing the work which the Father had given Him to do." Whence we infer that, in the third case, – that of the imputation of Adam’s guilt to his posterity, – it is so far from being necessary to suppose our personal participation in his act, that such a supposition would go far to destroy the doctrine of Imputation altogether, by setting aside the fundamental distinction between the agency of the representative, and that of those who were represented by him.

We find, again, that in all the three cases, imputation, whether of sin or of righteousness, is founded on a federal relation subsisting between one and many, – for Adam was constituted the head and representative of his race, and Christ the substitute and surety of His people; – and that this relation may be fitly described as amounting to a union between them, in virtue of which they are regarded and treated as being, in some respects, one; but that this union is not such as to destroy the distinction between their respective personalities, or to confound their several acts. For it is still true, that the representative was personally different from those whom he represented, and that his obedience or disobedience was his own act, and not theirs, although it is imputed to them; for "a union of representation is not a union of identity." "No imputation of this kind," says Dr. Owen, – speaking of the imputation of anything that was not ours antecedently, but that becomes ours simply by being imputed, – "is to account them, unto whom anything is imputed, to have done the things themselves which are imputed unto them.... This is contrary unto the nature of imputation, which proceeds on no such judgment, but on the contrary, (implies) that we ourselves have done nothing of what is imputed unto us, nor Christ anything of what is imputed unto Him."[3]

These few specimens may suffice to illustrate the general doctrine of Imputation, and the best way of acquiring a distinct conception of its true meaning. They show that, while the righteousness of Christ, considered as the merit of His Mediatorial work, may become ours by being imputed to us, it is not communicated as an inherent habit or quality might be; and that our Justification, in so far as it depends on that righteousness, neither consists in the infusion of moral qualities, nor rests on these qualities, when they have been infused, as its proper ground.

It is affirmed, thirdly, that the righteousness of Christ, considered as the merit of His Mediatorial work, must ever continue, even when it is imputed to us, to belong primarily, and, in one important respect, exclusively, to Him by whom alone that work was accomplished.
It is His righteousness in a sense in which it never can be ours. It is His, as having been wrought out by Him; and it is ours, only as it is imputed to us. It is His, as it was the merit of His personal obedience; and it is ours, only as it is derived to us from Him. He claims a special propriety in it even when He makes it over to His people. "I have trodden the wine-press alone, and of the people there was none with me…. I that speak in righteousness, mighty to save;" "Hearken, ye stout-hearted, that are far from righteousness, I bring near MY righteousness" (Isa. 63:1, 3; 46:13). It is still His, and, moreover, it is only to be found "in Him." "Surely shall one say, In the Lord have I righteousness," and "In the Lord shall all the seed of Israel be justified, and shall glory" (Isa. 45:24, 25). "We are made the righteousness of God," but only "in Him" (2 Cor. 5:21); and if we would have "the righteousness which is of God by faith," we "must win Christ, and be found in Him" (Phil. 3:9); for this righteousness is part of that "fullness which dwells in Him" (Col. 1:19), and which is "treasured up for us in Him." The whole merit is His, – the gracious imputation of it only is ours.

Had this simple, but important, truth been duly considered, it would have served, both to obviate some plausible objections which have been urged against the doctrine of imputed righteousness; and also to prevent or correct some dangerous perversions of it, on which these objections have been mainly founded. It has been said, for instance, that if Christ’s righteousness be imputed to us, then we must be as righteous as Christ Himself was; that we can no longer need the pardon of sin; that in Him we may be said to have redeemed ourselves; and that eternal life must come to us rather as a reward of debt, than as a gift of grace. These and many other rash and extravagant expressions, occur in the writings of some avowed Antinomians; and have been quoted by many Popish and Socinian writers, as if they were a correct statement of the Protestant doctrine, with the view of founding upon them various plausible objections against it.[4] But in the only sense in which they could be made available for that purpose, they are explicitly disavowed by all sound divines. For Protestants have always maintained that there is an essential difference, – not between the righteousness which Christ wrought out, and that which is imputed to His people, for this they hold to be one and the same, – but between Christ as the "author and finisher" of that righteousness, and those who were represented by Him, – who were "redeemed to God by His blood," – "reconciled to God by HIs death," – and "made the righteousness of God IN HIM." In one important sense, His righteousness was peculiar to Himself, for it was His, and His alone, considered personally. In another important sense, it is common to Him with His people, for it was wrought out, not for Himself only, but for them also; and considered as vicarious, it becomes theirs by a gracious imputation.

Proposition 18.
The imputation of Christ’s righteousness to His people, as the immediate ground of their pardon and acceptance with God, may be proved, deductively, from the character in which He acted as their representative; and from the vicarious nature of the work which He undertook to accomplish.

When we speak of the imputation of His righteousness as being the immediate ground of their Justification, we do not intend to represent their Justification as the instantaneous effect of the completion of His Mediatorial work. The term "immediate" has no reference to time at all, and may admit of a long interval between the accomplishment of His vicarious obedience, and the actual application of it to individuals, as also the instrumental use of many means for that end. The whole work of the Spirit intervenes between the redemption of Christ and the personal Justification of His people. But what the employment of this term is intended to exclude, is the introduction of any other righteousness between that which was wrought out by His vicarious sufferings and obedience, and the effectual Justification of all who receive and rest upon it by faith – the introduction of any other righteousness as being, either in whole or in part, the ground of our acceptance with God. For a theory of "mediate" has been opposed to the doctrine of "direct" imputation, – a theory which makes the Justification of believers to depend immediately upon their own inherent righteousness, and only remotely, if at all, on the imputed righteousness of Christ. The same theory has been applied to explain, or rather to explain away, the doctrine of our condemnation in Adam, and the doctrine of our Justification in Christ. It is alleged that the guilt of Adam’s first sin is not directly imputed to his posterity, but only mediately, through their own entailed and inherent depravity; and in like manner, as well as for similar reasons, that the righteousness of Christ is not directly imputed to His people, but only mediately, through their own infused and inherent holiness. The immediate ground of condemnation in the one case, and of Justification in the other, is made to be our own personal character. In opposition to this theory, in so far as it relates to the righteousness of Christ, we affirm that the merit of His suffering and obedience is imputed directly to His people, as the immediate and only ground of their Justification; and that the truth of this statement may be proved, deductively, from the character in which He acted as their representative, and from the vicarious nature of the work which He undertook to accomplish.[5]

Socinians, and others, – who deny the substitution of Christ in the room of the guilty, the imputation of their sins to Him, and the vicarious nature of His sufferings and obedience, as a satisfaction to the law and justice of God, – are the only parties who can consistently reject the imputation of His righteousness as the ground of their pardon and acceptance. Indeed, they must do so, for they sweep away the whole ground on which the doctrine of Imputation is based. But those who admit these fundamental truths, cannot consistently refuse this unavoidable inference from them: that what He did, as their substitute and representative, was done for them; and that, to be available for their benefit, it must be, in some way, made over to them, or put down to their account. To this extent, they must all admit the fact of imputation. If they ascribe any efficacy to the work of Christ at all, – considered as a vicarious work accomplished by Him on behalf of His people, which merited or procured anything for them, – His merit must be reckoned to them, if they are to derive any real benefit from it.

Suppose, with some, that the only efficacy which belonged to it was, that it procured "salvability for all, but not salvation for any," or that it procured "a new law of grace" by which we might be saved on easier terms, and accepted on the ground of sincere, but imperfect, obedience. Still, it must be imputed to us to that effect; it must be reckoned to our account, if it was undertaken and accomplished for such an end; and it must be made available for our relief, if not from the guilt of sin and the wrath of God, yet from the law of perfect obedience. Suppose, with others, that the only efficacy which belonged to it was, that it procured the pardon of sin, while it left us to work out for ourselves a title to eternal life. Still, it must be imputed to us to that effect, if pardon is bestowed solely on account of His sufferings and death. In both cases alike, too, it is the direct and immediate cause of the effect which is ascribed to it. For no other righteousness is interposed between the work of Christ and the relaxation of the Law, in the one case, or between that work and the pardon of sin, in the other. The latter is not a case of mediate, but only of partial, imputation; and the former, while it is a case of mediate imputation, so far as our Justification is concerned, is nevertheless a case of direct and immediate imputation, with reference to the only effect which is ascribed to the Mediatorial work of Christ. The merit of that work must be directly imputed to them to the effect of relieving them from a Law which requires perfect obedience, if they are to derive any benefit from it. For it is not even alleged that there is any other righteousness which intervenes between Christ’s work and this supposed result. And if the personal righteousness of the believer is interposed, at a subsequent stage, so as to be made the immediate ground of Justification, while Christ’s work is still recognised as its remote but meritorious cause, we shall only have two distinct imputations, – the one direct, and the other mediate, – the direct imputation of Christ’s work, to the effect of relaxing the requirements of God’s Law, and then the mediate imputation of His work, to the effect of sustaining our own personal righteousness, or our sincere but imperfect obedience, as the proximate ground of our pardon and acceptance with God.

But if it can be clearly proved from Scripture, that the Mediatorial work of Christ was undertaken and executed for the purpose, not of relaxing the Law, but of fulfilling it on behalf of His people; and if it can be further shown that their Justification is directly connected with the efficacy of His work for that end; then any objection that is raised against the doctrine of His imputed righteousness, cannot be founded on the mere idea of imputation, – for that is really involved in every other doctrine which ascribes any efficacy to His work in connection with our Justification, – but must rest entirely on the proof of this precise point:– that, while the work of Christ was directly imputed to the effect of relaxing the divine Law, and relieving us from the requirement of perfect obedience; it is not directly imputed for our Justification, but becomes available with reference to this end only mediately, – through our own personal righteousness, or through our sincere but imperfect obedience. On any view that can be taken of the relation which subsists between Christ’s work and our Justification, a direct imputation of His merit, at one point or another, must be admitted by all who ascribe any efficacy to it whatever; for it is necessarily involved in the representative character which He sustained, and the vicarious nature of His undertaking. It must come in, without the intervention of any other righteousness, at the point where the Law is supposed to be relaxed in consequence of what He did and suffered; or if the Law was never relaxed, then at the point where the Law was fulfilled, and where Christ Himself became the "end of the Law for righteousness to every one who believeth."

That there may be such a direct imputation of Christ’s righteousness as is not founded, either in whole or in part, on any change in the moral character of believers, although it is inseparably connected with it, is evident from the fact that our sins were really, and in the full sense of the term, imputed to Christ, while the imputation was not even accompanied with the infusion of personal sin, and could not, therefore, be founded upon it. In the case of believers, the imputation of righteousness is invariably contemporaneous with the infusion of holiness; but that this infused and inherent personal holiness is not the ground of that imputation, is proved conclusively by the fact that we are called, like Abraham, to "believe in Him who justifieth the ungodly," and "who imputeth righteousness without works."[6]

Proposition 19.
The righteousness of Christ, considered as the merit of His Mediatorial work, is, not partially, but entirely imputed; and is effectual for the complete Justification of all who believe in His name.

Is Christ Divided?
Some have contended for a partial, in opposition to a plenary, imputation of His merits. They have acknowledged His sufferings and death as the immediate ground of a sinner’s pardon, but have objected to His active obedience being imputed to the believer as his title to acceptance with God, and the inheritance of eternal life. But "Christ is not divided," nor is His righteousness capable of being separated into parts, so as that one part should be imputed, while the other is not imputed. Nor is Justification ever bestowed except as a complete blessing, which includes the sinner’s deliverance from wrath, and also his acceptance as righteous in the sight of God.

It is perfectly legitimate, and for some purposes it may be useful, to distinguish between the active and passive obedience of Christ, as constituting together His one entire righteousness; and also between the pardon and the acceptance of the sinner, as constituting together the one entire privilege of Justification. We are naturally led, even, to make use of such distinctions, in order to illustrate the relation which the constituent elements of Christ’s righteousness, and also those of our own Justification, bear respectively to the penal and preceptive requirements of the divine Law. But we should ever remember that two things which are distinguishable in idea, may be inseparable in fact. It will be found impossible to separate His atoning death from His holy obedience, so as to admit of the one being imputed without the other; for His death was the crowning act of His obedience:– "He became obedient unto death, even the death of the cross." And if the obedience which was involved in His "enduring the cross" may be imputed to us, why may not every other act of His obedience, by which "He magnified the law, and made it honourable?" It will also be found impossible to defend the imputation of His passive obedience, and to reject that of His whole righteousness, without exposing those who make the attempt to an unanswerable retort from the opponents of both. Indeed, most of the objections which have been urged against the doctrine of imputed righteousness, by those who admit a vicarious satisfaction for sin, have been derived from Popish or Socinian sources, and bear a striking resemblance to those which Bellarmine and Crellius employed in a former age.[7]

Proposition 20.
The imputation of sin and righteousness is not, in any bad sense of the expression, a "legal fiction," as it has been offensively called; nor is it a theory invented by man, but a fact revealed by God.

Instead of disproving the doctrine by a dispassionate appeal to Scripture, some recent writers have attempted to discredit it; and have characterized it sometimes as "a fiction," and sometimes as "a theory." This is a short and easy method of controversy, fitted to excite prejudice, while it dispenses with proof. But intelligent men, who know how often whatever is true and good among men has been caricatured and traduced by affixing to it some offensive epithet, will require something more than an assertion to convince them, that the faith of the Christian Church has rested from the beginning on nothing more solid than a fanciful figment, or an ingenious speculation.

The imputation of sin and righteousness is not "a legal fiction,"
if by that expression be meant anything that is unreal or untrue. We make this statement with a limitation, because there are some "legal fictions," so called, which are very far from being unreal. It is "a legal fiction" to say that "the king can do no wrong." For unquestionably in his private and personal capacity he can commit sin, and may even be guilty of crime; but in his public and official capacity, as the head of the State, he is held in the law of this country to be irresponsible; and the errors or crimes of the government are imputed to his constitutional advisers, who are regarded and treated, by reason of their official position, as alone answerable for them. It is a "legal fiction" to say that "the king never dies." For as an individual he cannot escape the doom of the meanest of his subjects; but royalty survives the person of the monarch, and the throne is filled as soon as it becomes vacant by the immediate succession in law of the heir-apparent, even should he be an infant in the arms of his nurse. It is a "legal fiction" to say that the Commons of England are assembled in Parliament. For they are there only in the persons of their representatives; and yet the whole nation is bound by their acts, and subject to be governed, taxed, fined, imprisoned, or even put to death, according to their laws. It is a "legal fiction," and far from being a seemly one, to speak of the omnipotence of Parliament. Yet under an irreverent form of expression, the statement contains the important truth that the supreme power, which must exist in every form of government, and from whose judgment there lies no appeal, is vested in the legislative and executive authorities of the State. Is constitutional government, therefore, a "legal fiction," in the sense of being either unreal, or unconnected with grave responsibilities? Or was adoption, according to the Romish Jurisprudence, which regarded and treated one as the son of another in law who was not his son by birth, a "legal fiction," or a privilege of no real worth, when it constituted a new relation between those who were not related before, and conveyed a legal right of inheritance? Or is the rule that the wife is one in law with her husband an unreal thing, when it invests him with a right to her property, and makes him liable for her debts? These examples may serve to dispel the prejudice which is excited against the imputation of sin and righteousness, when it is described as a mere "legal fiction;" since they show that even amongst men, and in the common affairs of life, there are "legal fictions" which embody and express important truths.[8]

Suppose that it were justly described as a "legal fiction," it might still represent an important truth, under the scheme of God’s moral government. It would only be the statement of a fact in that legal constitution under which He has been pleased to place us. If we have reason to believe, as we have endeavoured to prove, that He promulgated His Law in a covenant form, as a law for the race at large, and imposed it on the first Adam as their representative; then that constitution may, or rather must, be productive of results in which they, as well as he, will be found to participate. And yet these consequences, so far from being mere "legal fictions," are assuredly very solemn realities. The curse pronounced on the ground, the doom of universal death, the loss of God’s image, the forfeiture of His favour, the depravity of human nature, and all the evils and sufferings which have followed in the train of sin; all these are brought upon us under the operation of that law, and every one of them is as real as it is dreadful.

In like manner, if we have reason to believe, as we have endeavoured to prove, that He has promulgated a scheme of Redeeming Mercy, and this, too, in a covenant form, through the second Adam as the representative of His people, – imposing on Him the fulfilment of its conditions, and securing to them the benefits of His work on their behalf; – then this constitution also may, or rather must, be productive of results, in which they as well as He will be found to participate. And yet these results, so far from being mere "legal fictions," are substantial blessings of the highest and most permanent kind. The pardon of sin, the restoration of God’s favour, the renewal of His image, the assurance of His love, the privilege of adoption, and the gift of eternal life; all these are brought upon us under the operation of that scheme, and every one of them is as real as it is desirable.

When we are brought face to face with such realities as these, it is vain to talk of "legal fictions," whether under the Law or under the Gospel. For while condemnation on the one hand, and justification on the other, are strictly forensic or judicial acts, and must necessarily have some relation to the Law and Justice of God, – and while the representative character both of the first and second Adam, and the consequent imputation of their guilt and righteousness to those whom they respectively represented, can only be ascribed to the sovereign will and appointment of God, – yet the results are in their own nature real and true, and not, in any sense, fictitious or imaginary.

If it be said, again, that while the results are real and important, the doctrine of Imputation is a mere human attempt to offer some explanation of them, and that the results may be admitted, while the explanation is refused; we answer, that it is not a Theory invented by man, but a Fact revealed by God.[9] A similar prejudice exists against all the peculiar revelations of Scripture, as if they were matters of speculative interest, rather than of practical importance. Yet nothing is more remarkable in the doctrines of Christianity than this:– that every one of them is simply the statement of a FACT, and that they all relate either to substantive Beings – God, angels, and men, – or to real events, past, present, or future. What is the doctrine of God, but the revelation of His existence, and of the Perfections which really belong to Him, as Jehovah, the Creator, Lawgiver, Governor, and Judge of the world? What is the doctrine of the Trinity, but the statement of a fact respecting the existence of distinct Hypostases in His one undivided Godhead? What is the doctrine of the divine Decrees, but the statement of a fact respecting the eternal purposes of the Divine Mind? What is the doctrine of Providence, but the statement of a fact respecting His constant agency in sustaining and governing the world? What is the doctrine of the Incarnation, but the statement of a fact respecting the union of the divine and human natures in the person of our Lord? And, in like manner, what is the doctrine of Imputation, whether of sin or of righteousness, but the statement of a fact respecting the relation in which we stand to the first and second Adam, and the consequences which result to us from the disobedience of the one, and the obedience of the other? No doubt, when these facts are revealed, and become the subjects of human thought, they may occasion much speculation, and speculation may give birth to many theories, which are all the more likely to be wild and visionary when speculation is unrestrained by faith. But let the Facts themselves be believed on the testimony of the Revealer; let them be duly realised in their full scriptural meaning, and in their application to our own souls; and we may safely discard every theory about them which is the mere invention of men, and adhere only to the truth as it has been taught by God.

THOUGHTS FOR YOUNG MEN AND WOMEN...words of wisdom and warning from a father to his children

2009-06-24T13:05:00.006-05:00

Being a parent is not easy today.

There are many curve balls thrown our way that makes the daily investment in our children seem overwhelming. We do live in a very troubled world and it is only by God's grace that we see our children protected and equipped to meet it head on to God's glory.

I have five sons and daughters who are no longer kids, but teenagers or young adults. This time in their lives is very exciting, yet so unpredictable. Their bodies and emotions are changing at the speed of light; they are struggling to "find themselves"; wanting their freedom; and at the same time desiring to please their parents and live for the Lord. It is a crucible of grace we find ourselves in each day.

I pray for wisdom every day to give them the space they are wanting to discover new things in their world, but with the discipline and boundaries they so desperately need and may not recognize or desire.

To that end, I came across this powerful book by J.C. Ryle entitled, "Thoughts for Young Men." It is an excellent collection of practical biblical wisdom from the heart of a father to his sons (though in principle, they can be applied from "a mother to their daughters" as well). I offer it to you today that J.C. Ryle's words may encourage you as parents in the discipleship of your children.

I know that I certainly haven't arrived at this in my life; but what a great Lord we serve who knows the hearts, minds, dreams, desires, longings, struggles, frustrations and contentments of all our children. May we offer them afresh everyday to the Lord and His sovereign purpose for each of them.

From a father's heart,
Steve
Eph. 6:1-3

Thoughts for Young Men

By J.C. Ryle

DANGERS FACING YOUNG MEN  

There are some special dangers that young men need to be warned against.  

One danger to young men is PRIDE.  
I know well that all souls are in fearful peril. Old or young, it doesn't matter; all have a race to run, a battle to fight, a heart to humble, a world to overcome, a body to keep under control, a devil to resist; and we may very well say, Who is sufficient for these things? But still every age and condition has its own peculiar snares and temptations, and it is well to know them. He that is forewarned is forearmed. If I can only persuade you to be on your guard against the dangers I am going to name, I am sure I shall do your souls an essential service.  

Pride is the oldest sin in the world. Indeed, it was before the world. Satan and his angels fell by pride. They were not satisfied with their first situation and status. Thus pride stocked hell with its first inhabitants.  

Pride threw Adam out of paradise. He was not content with the place God assigned him. He tried to raise himself, and fell. Thus sin, sorrow, and death entered in by pride.  

Pride sits in all our hearts by nature. We are born proud. Pride makes us rest content with ourselves--think we are good enough as we are--keep us from taking advice--refuse the gospel of Christ--turn every one to his own way. But pride never reigns anywhere so powerfully as in the heart of a young man.  

How common is it to see young men with big heads, high-minded, and impatient of any counsel! How often they are rude and uncourteous to all around them, thinking they are not valued and honored as they deserve! How often will they not stop to listen to a hint from an older person! They think that they know everything. They are full of conceit of their own wisdom. They think elderly people, and especially their relatives, are stupid, and dull, and slow. They want no teaching or instruction themselves: they understand all things. It almost makes them angry to be spoken to. Like young horses, they cannot bear the least control. They must be independent and have their own way. They seem to think, like those whom Job mentioned, "You are the people, and wisdom will die with you" (Job 12:2). And all this is pride.  

Rehoboam was such a person, who despised the counsel of the old experienced men who stood before his father, and listened to the advice of the young men of his own generation. He lived to reap the consequences of his folly. There are many like him.  

The prodigal son in the parable was also such a person, who needed to have his share of the inheritance so he could set himself up in the lifestyle that he desired. He could not submit to live quietly under his father's roof, but would go into a far country, and be his own master. Like the little child that will leave its mother's hand and walk alone, he soon feels the sting for his folly. He became wiser when he had to eat husks with the swine. But there are many like him.  

Two things are said to be very

rare sights in the world-

one is a young man that is humble,

and the other is an old man that is content.

I fear that this is only too true.

Do not be proud of your own abilities, your own strength, your own knowledge, your own appearance, your own cleverness. Do not be proud of yourself, and your endowments of any kind. It all comes from not knowing yourself and the world. The older you grow, and the more you see, the less reason you will find for being proud. Ignorance and inexperience are the pedestal of pride; once the pedestal is removed--pride will soon come down.  

Remember how often Scripture sets before us the excellence of a humble spirit. How strongly we are warned "Do not think of yourself more highly than you ought" (Romans 12:3). How plainly we are told, "The man who thinks he knows something does not yet know as he ought to know!" (1 Corinthians 8:2). How strict is the command, "Clothe yourselves with humility" (Colossians 3:12). And again, "Clothe yourselves with humility" (1 Peter 5:5). This is the garment of which many seem not to have so much as a rag.  

Think of the great example our Lord Jesus Christ leaves us in this respect.
He washed the feet of His disciples, saying, "You should do as I have done for you" (John 13:15). It is written, "Though he was rich, yet for your sakes He became poor" (2 Corinthians 8:9). And again, "He made Himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, He humbled himself" (Philippians 2:7, 8). Surely to be proud is to be more like the devil and fallen Adam, than like Christ.  

Think of the wisest man that ever lived--I mean Solomon. See how he speaks of himself as a "little child," as one who "does not know how to carry out his duties" or manage for himself (1 Kings 3:7). That was a very different spirit from his brother Absalom's, who thought himself equal to anything: "If only I were appointed judge in the land! Then everyone who has a complaint or case could come to me and I would see that he gets justice" (2 Samuel 15:4). That was a very different spirit from his brother Adonijah's, who "exalted himself, saying, I will be king" (1 Kings 1:5). Humility was the beginning of Solomon's wisdom. He writes it down as his own experience, "Do you see a man wise in his own eyes? There is more hope for a fool than for him" (Proverbs 26:12).  

Young men, take to heart the Scriptures just quoted.
Do not be too confident in your own judgment. Stop being so sure that you are always right, and others wrong. Don't trust your own opinion, when you find it contrary to that of older men, and especially to that of your own parents. Age gives experience, and therefore deserves respect. It is a mark of Elihu's wisdom, in the book of Job, that "Elihu had waited before speaking to Job because they were older than he" (Job 32:4). And afterwards he said, "I am young in years, and you are old; that is why I was fearful, not daring to tell you what I know. I thought, 'Age should speak; advanced years should teach wisdom" (Job 32:6-7). Humility and silence are beautiful graces in young people. Never be ashamed of being a learner: Jesus was one at twelve years; when He was found in the temple, He was "sitting among the teachers, listening to them and asking them questions" (Luke 2:46). The wisest men would tell you they are always learners, and are humbled to find after all how little they know. The great Sir Isaac Newton used to say that he felt himself no better than a little child, who had picked up a few precious stones on the shore of the sea of knowledge.  

Young men, if you would be wise, if you would be happy, remember the warning I give you--Beware of pride.   

this has been an encore presentation

MY PRAYER FOR THE SOUTHERN BAPTIST CONVENTION IN LOUISVILLE THIS WEEK

2009-06-23T09:53:00.003-05:00

Ephesians 1:4-14

4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved. 7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he lavished upon us, in all wisdom and insight 9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

11 In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12 so that we who were the first to hope in Christ might be to the praise of his glory. 13 In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, 14 who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.

2 Corinthians 4:5-7

5 For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus' sake. 6 For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. 7 But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us.

1 Corinthians 2:2

2 For I decided to know nothing among you except Jesus Christ and him crucified.

2 Peter 1:3-11

3 His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, 4 by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. 5 For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7 and godliness with brotherly affection, and brotherly affection with love. 8 For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9 For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. 10 Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall. 11 For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

LOVE THE LORD JESUS CHRIST...with a superlative love, with an overtopping love

2009-06-22T08:53:00.002-05:00

All of the law and prophets are contained in the two great commandments: "And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength." And the second is like unto it, "Love your neighbor as yourself" (Mark 12:30-31). To love the Lord with every fiber of our being is the great privilege and joy of every true believer in Christ. It is the primary motivation for our worship, service, obedience, and daily life with each other. As our brother John Piper says, "God is most glorified in us, when we are most satisfied in Him." That is genuine biblical love in action.

Love, though, is such a watered down and misunderstood word today--even in the church. We use the word love in such a casual way, even when referring to inanimate objects, that it seems to lose its very meaning if we fail to understand it biblically. Simply put, biblical love is not an emotion or feeling; it is not conditioned upon anothers response. True love, agape love--the love of God as demonstrated through Christ Jesus our Lord on the cross is four things: it is unmerited, undeserved, unfailing, self-sacrificial, and unreciprocated. In other words, He does not love us because we are lovable, lovely, or doing philanthropic acts of kindness lovingly. He loves us not because He finds good things in us to love, but because it is His divine self-pleasure and elective choice to do so (Ephesians 1:4-14). "God demonstrated His love toward us, in that while we were yet sinners Christ died for us" (Romans 5:8)

His love is unmerited, because we cannot earn it... it is His grace gift to us in Christ Jesus on the cross.
His love is undeserving, because in and of ourselves we are worthy only of His justice, emnity and wrath; worthy only to be sentenced to an eternal hell, a perditious suffering that knows no end, because of the sinfulness of our sin that has rendered all mankind by nature as "children of wrath" (Ephesians 2:1-2).
His love for us is unfailing, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, 'For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.' No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord" (Romans 8:35-39).
His love is self-sacrificial, for Christ gave His life as a ransom for many by paying once for all the ultimate price for our redemption from our sin. Think of it beloved, if Jesus had not fully satisfied God on the cross as a "propitiation for the sins of the people" (Hebrews 2:17) it would be impossible for God to love me or you.
Lastly, His love is unreciprocated, for even an eternity of praise and worship to Him can never repay Him for His unfailing love.

I so appreciate the Puritans... they are my favorite body of authors for theology and practical Bible study. Even though much of the language they used seems by today's standards to be formal, flowery, and archaic, one thing is certain, the Puritans had a high view of God and His Word and loved Him truthfully, wholly and unashamedly. In reading and listening to their words we also will be brought to that same place of worship, love and awe of our holy God.

Thomas Brooks is one of my favorite Puritan writers and he has blessed us with a powerful remembrance of what it means to "love the Lord Jesus Christ." I have reprinted his words for you below with the hope that it will refresh and renew your hearts today to love the Lord Jesus Christ!
"Look that ye love the Lord Jesus Christ with a superlative love, with an overtopping love. There are none have suffered so much for you as Christ; there are none that can suffer so much for you as Christ. The least measure of that wrath that Christ hath sustained for you, would have broke the hearts, necks, and backs of all created beings.

O my friends! There is no love but a superlative love that is any ways suitable to the transcendent sufferings of dear Jesus. Oh, love him above your lusts, love him above your relations, love him above the world, love him above all your outward contentments and enjoyments, yea, love him above your very lives; for thus the patriarchs, prophets, apostles, saints, primitive Christians, and the martyrs of old, have loved our Lord Jesus Christ with an overtopping love: Rev. xii. 11, 'They loved not their lives unto the death;' that is, they slighted, contemned, yea, despised their lives, exposing them to hazard and loss, out of love to the Lamb, 'who had washed them in his blood.' I have read of one Kilian, a Dutch schoolmaster, who being asked whether he did not love his wife and children, answered, Were all the world a lump of gold, and in my hands to dispose of, I would leave it at my enemies' feet to live with them in a prison; but my soul and my Saviour are dearer to me than all. If my father, saith Jerome, should stand before me, and my mother hang upon, and my brethren should press about me, I would break through my brethren, throw down my father, and tread underfoot my mother, to cleave to Jesus Christ.

Had I ten heads, said Henry Voes, they should all off for Christ. If every hair of my head, said John Ardley, martyr, were a man, they should all suffer for the faith of Christ. Let fire, racks, pulleys, said Ignatius, and all the torments of hell come upon me, so I may win Christ. Love made Jerome to say, O my Saviour, didst thou die for love of me?-a love sadder than death; but to me a death more lovely than love itself. I cannot live, love thee, and be longer from thee. George Carpenter, being asked whether he did not love his wife and children, which stood weeping before him, answered, My wife and children!- my wife and children! are dearer to me than all Bavaria; yet, for the love of Christ, I know them not. That blessed virgin in Basil being condemned for Christianity to the fire, and having her estate and life offered her if she would worship idols, cried out, 'Let money perish, and life vanish, Christ is better than all.' Sufferings for Christ are the saints' greatest glory; they are those things wherein they have most gloried: Crudelitas vestra, gloria nostra, your cruelty is our glory, saith Tertullian. It is reported of Babylas, that when he was to die for Christ, he desired this favour, that his chains might be buried with him, as the ensigns of his honour. Thus you see with what a superlative love, with what an overtopping love, former saints have loved our Lord Jesus; and can you, Christians, who are cold and low in your love to Christ, read over these instances, and not blush?

Certainly the more Christ hath suffered for us, the more dear Christ should be unto us; the more bitter his sufferings have been for us, the more sweet his love should be to us, and the more eminent should be our love to him. Oh, let a suffering Christ lie nearest your hearts; let him be your manna, your tree of life, your morning star. It is better to part with all than with this pearl of price. Christ is that golden pipe through which the golden oil of salvation runs; and oh. how should this inflame our love to Christ! Oh that our hearts were more affected with the sufferings of Christ! Who can tread upon these hot coals, and his heart not burn in love to Christ, and cry out with Ignatius, Christ my love is crucified? Cant. viii. 7,8. If a friend should die for us, how would our hearts be affected with his kindness! and shall the God of glory lay down his life for us, and shall we not be affected with his goodness i John x. 17, 18. Shall Saul be affected with David's kindness in sparing his life, 1 Sam. xxiv. 16, and shall not we be affected with Christ's kindness, who, to save our life, lost his own? Oh, the infinite love of Christ, that he should leave his Father's bosom, John i. 18, and come down from heaven, that he might carry you up to heaven, John xiv. 1-4; that he that was a Son should take upon him the form of a servant, Phil. ii. 5-8; that you of slaves should be made sons, of enemies should be made friends, of heirs of wrath should be made heirs of God and joint-heirs with Christ, Rom. viii. 17; that to save us from everlasting ruin, Christ should stick at nothing, but be willing to be made flesh, to lie in a manger, to be tempted, deserted, persecuted, and to die upon a cross!

Oh what flames of love should these things kindle in all our hearts to Christ! Love is compared to fire; in heaping love upon our enemy, we heap coals of fire upon his head, Rom. 12:19, 20; Prov. 26:21. Now the property of fire is to turn all it meets with into its own nature: fire maketh all things fire; the coal maketh burning coals; and is it not a wonder then that Christ, having heaped abundance of the fiery coals of his love upon our heads, we should yet be as cold as corpses in our love to him. Ah! what sad metal are we made of, that Christ's fiery love cannot inflame our love to Christ! Moses wondered why the bush consumed not, when he sees it all on fire, Exod. 3:3; but if you please but to look into your own hearts, you shall see a greater wonder; for you shall see that, though you walk like those three children in the fiery furnace, Dan. iii., even in the midst of Christ's fiery love flaming round about you; yet there is but little, very little, true smell of that sweet fire of love to be felt or found upon you or in you. Oh, when shall the sufferings of a dear and tender-hearted Saviour kindle such a flame of love in all our hearts, as shall still be a-breaking forth in our lips and lives, in our words and ways, to the praise and glory of free grace? Oh that the sufferings of a loving Jesus might at last make us all sick of love! Cant. ii. v. Oh let him for ever lie betwixt our breasts, Cant. i. 13, who hath left his Father's bosom for a time, that he might be embosomed by us for ever."

WHAT GOD HAS JOINED TOGETHER...

2009-06-21T15:56:00.005-05:00

The Lord blessed me this past Friday evening with the honor of being joined in marriage to Cindy Bleil. We are amazed at God's grace in bringing our lives together for the birth of a new family. We would covet your prayers for this next chapter of our lives. Praise be to the Lord for great is His faithfulness.

With much love and gratefulness,

Steve, Cindy, Max, Johnston, Joe, Jordan Ruth, Marshall, Caroline, and Mary Morris

Joshua 24:15

PS - The Family Camp coffee mugs were designed by our friend Carla Rolfe. Thank you Carla for helping make this day so very special.

THE SWORD AND THE TROWEL...Geese in Their Hoods

2009-06-18T10:37:00.000-05:00

by C.H. Spurgeon

N the frequent quarrels between the priests and monks of the Church of Rome, the two parties of rogues were silly enough to expose each other's villainies. On the edifices belonging to monasteries, priests were caricatured in the stonework; and on the churches built by priests, the monks and friars were held up to ridicule. A great deal of real truth was thus brought out by their mutual recriminations. The ancient carving above is a specimen of a common caricature representing the clergy as foxes with geese in their hoods; a very admirable picture whether monks or priests were intended. Popery, with its secret confessional and priestly interference at dying beds, is essentially a fox. Puseyism, pretending to be Protestant, and gradually bringing in all the foolery of Rome, is a deep fox indeed. Yet there are geese silly enough to be deceived by priests in this nineteenth century; and so long as the supply of such geese is kept up, the foxes will never cease to prowl.

Reader, do you believe that men like yourself have priestly power? Do you think that they can regenerate infants by sprinkling them, and turn bread and wine into the very body and blood of Jesus Christ? Do you think that a bishop can bestow the Holy Ghost, and that a parish clergyman can forgive sins ? If so, your head can be seen in the picture peeping out from the cowl of the fox. You are the victim of crafty deceivers. Your soul will be their prey in life and in death. They cajole you with soft words, fine vestments, loud pretensions, and cunning smiles, but they will conduct you down to the chambers of death, and lead you to the gates of hell. Silly goose, may grace make thee wise!

Jesus Christ is the true Priest who can forgive all your sins; go to him at once, without the intervention of these pretenders. Make confession to him! Seek absolution from him! The Holy Ghost alone can cause you to be born again, and the grace of God alone can bring you to glory. Avoid Puseyite and Romish foxes, for they seek to make a gain of you, and lead you not to Jesus, but to their Church and all its mummeries.

Believe in the Lord Jesus Christ, and not in these deceivers.

GREAT IS THY FAITHFULNESS...God's mercies are new every morning

2009-06-17T07:33:00.003-05:00

Lamentations 3:21-25

21 But this I call to mind,

and therefore I have hope:

22 The steadfast love of the Lord never ceases;

his mercies never come to an end;

23 they are new every morning;

great is your faithfulness.

24 “The Lord is my portion,” says my soul,

“therefore I will hope in him.”

25 The Lord is good to those who wait for him,

to the soul who seeks him.

_____________

Great is Thy faithfulness, O God my Father;

There is no shadow of turning with Thee;

Thou changest not, Thy compassions, they fail not;

As Thou hast been, Thou forever will be.

Great is Thy faithfulness!
Great is Thy faithfulness!
Morning by morning new mercies I see.
All I have needed Thy hand hath provided;
Great is Thy faithfulness, Lord, unto me!

Summer and winter and springtime and harvest,

Sun, moon and stars in their courses above

Join with all nature in manifold witness

To Thy great faithfulness, mercy and love.

Pardon for sin and a peace that endureth

Thine own dear presence to cheer and to guide;

Strength for today and bright hope for tomorrow,

Blessings all mine, with ten thousand beside!

GOD'S GREAT GOLDEN CHAIN...our unshakable hope of salvation in Christ Jesus the Lord

2009-06-16T07:46:00.001-05:00

"For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified" -Romans 8:29-30.

This is one of the most profound and assuring promises in all of Scripture. It is commonly referred to as, "The Golden Chain of Salvation." It is a chain of five eternal links: God foreknew; God predestined; God called; God justified; and God glorified. Every aspect of our salvation is all and only of Him. No room for man's self-glory here; no room for a hint of human praise; no room for boasting in ourselves. This is the great work of the Lord alone in our salvation. Past, present and future hope secured for us in Christ Jesus. So therefore, we joyfully say with the apostle Paul, "if God be for us, who can be against us? For it is God who justifies..." (Rom. 8:31f).

1.) God foreknew: foreknowing (and/or foreknowledge) does not mean here to know about future events in advance--even though God does know all things. That is in keepting with Him being omniscient. He knows all things, in all times (past, present and future), concerning all His creatures and creation. Nothing is hidden from His sight and He, contrary to the heresy of The Open Theists, is not "presently learning" nor stunted in His knowing (Psalm 139).

Foreknew/foreknowledge, however, is never used in terms of knowing about future events, times or actions (omniscience). "Foreknowledge is a predetermined relationship in the knowledge of God. God brought the salvation relationship into existence by decreeing it into existence ahead of time" (MacArthur Study Bible, 1 Peter 1:2). God foreknew us by setting His electing love in pre-establishing an intimate relationship with those that He has sovereignly chosen in Christ before the foundations of the world (Eph. 1:4-6; 1 Peter 1:1-2). It is, I believe, only used in regards to God's electing love of His people and not, as some suggest, a "knowing ahead of time of events and actions." God knew us, had established relationship with us in times past eternal. He foreknew us. The antithesis of this is what the Lord said in Matthew 7:23, "depart from, I've never known you." Those are the most frightening words in Scripture, aren't they?

Foreknowledge was also used pertaining to Christ. Peter says, "He was foreknown before the foundation of the world but was made manifest in the last times for your sake" (1 Peter 1:20). Christ was foreknown in the eternal Trinitarian relationship of Father, Son and Holy Spirit. There was intimacy of relationship within the Trinity before anything that was made was made. The promise for us is that He foreknew us before the world was made... What God established in eternity, He brought about in time in our salvation through Christ our Lord.

John Murray says: "

Even if it were granted that `foreknew' means the foresight of faith, the biblical doctrine of sovereign election is not thereby eliminated or disproven. For it is certainly true that God foresees faith; he foresees all that comes to pass. The question would then simply be: whence proceeds this faith, which God foresees? And the only biblical answer is that the faith which God foresees is the faith he himself creates (cf. John 3:3-8; 6:44, 45, 65; Eph. 2:8; Phil. 1:29; 2 Peter 1:2). Hence his eternal foresight of faith is preconditioned by his decree to generate this faith in those whom he foresees as believing."

The late Dr. James M. Boice summarizes that: "foreknowledge means that salvation has its origin in the mind or eternal counsels of God, not in man. It focuses our attention on the distinguishing love of God, according to which some persons are elected to be conformed to the character of Jesus Christ, which is what Paul has already been saying."
2.) God predestined: It means to determine a person's destiny beforehand. To be "pre" - before; "destined" - appointed. God in His sovereign electing love has predestined us, marked out beforehand, our eternal destiny. Again, what comfort this brings to the discouraged believer in the Lord in our daily sanctification in Christ. It tells us that, God, having fixed his distinguishing love upon us (foreknew), he next appointed us "to be conformed to the image of his Son, in order that he might be the firstborn among many brothers." And what is that destiny for the people of God? To be made like Jesus Christ--"conformed to the image of His Son." That is why beloved, "we know that for those who love God all things work together for good, for those who are called according to his purpose."

3.) God called: James Boice in his excellent commentary on Romans says,

"The next step in this golden chain of five links is what theologians call effectual calling. It is important to use the adjective effectual at this point, because there are two different kinds of calling referred to in the Bible, and it is easy to get confused about them.

One kind of calling is external, general, and universal. It is an open invitation to all persons to repent of sin, turn to the Lord Jesus Christ, and be saved. It is what Jesus was speaking of when he said, "Come to me, all you who are weary and burdened, and I will give you rest" (Matt. 11:28). Or again, when he said, "If anyone is thirsty, let him come to me and drink" (John 7:37). The problem with this type of call is that, left to themselves, no men or women ever respond positively. They hear the call, but they turn away, preferring their own ways to God. That is why Jesus also said, "No one can come to me unless the Father who sent me draws him. .." (John 6:44).

The other kind of call is internal, specific, and effectual. That is, it not only issues the invitation, it also provides the ability or willingness to respond positively. It is God's drawing to himself or bringing to spiritual life the one who without that call would remain spiritually dead and far from him.

There is no greater illustration of this than Jesus' calling of Lazarus, the brother of Mary and Martha, who had died four days before. Lazarus in his grave is a picture of every human being in his or her natural state: dead in body and soul, bound with graveclothes, lying in a tomb, sealed with some great stone. Let's call to him, "Lazarus, Lazarus. Come forth, Lazarus. We want you back. We miss you. If you will just get up out of that tomb and return to us, you'll find that we are all anxious to have you back. No one here is going to put any obstructions in your way."

What? Won't Lazarus come? Doesn't he want to be with us?

The problem is that Lazarus does not have the ability to come back. The call is given, but he cannot come.

Ah, but let Jesus take his place before the tomb. Let Jesus call out, "Lazarus, come forth," and the case is quite different. The words are the same, but now the call is no mere invitation. It is an effectual calling. For the same God who originally called the creation out of nothing is now calling life out of death, and his call is heard. Lazarus, though he has been dead four days, hears Jesus and obeys his Master's voice.

That is how God calls those whom he has foreknown and predestined to salvation."

4.) God justified: Here is the great Reformation truth of the gospel, justified by faith alone. It means that the Sovereign Judge of the universe declares us “not guilty” by grace through faith through our Lord Jesus Christ (Roms. 5:1). We are no longer under the wrath of God, no longer the enemy of God. We have become His children and are now the objects of His love and mercy and no longer estranged by His enmity. But being justified is not just a declaration; but also a reality for the Christian. We have been clothed with the perfect righteousness of Christ. As Dr. MacArthur so wonderfully says, "Christ was treated on the cross as if He lived your life, so that we might treated as if we lived His life." He was clothed with our sin, though sinless; and we are clothed with His perfect righteousness, though sinful. Our sin imputed to Him; His righteousness imputed to us (Roms. 5:21). This is the great doctrine of imputation in our justification.

"Those whom, God effectually calls he also freely justifies, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them or done by them, but for Christ’s sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them as their righteousness, but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith, which faith they have not of themselves, it is the gift of God" – WCF Ch 11

“Justification is a judicial act of God, in which He declares, on the basis of the righteousness of Jesus Christ, that all the claims of the law are satisfied with respect to the sinner” (L. Berkhof, Systematic Theology, p. 513).

"The phrase in ipso (in him) I have preferred to retain, rather than render it per ipsum (by him,) because it has in my opinion more expressiveness and force. For we are enriched in Christ, inasmuch as we are members of his body, and are engrafted into him: nay more, being made one with him, he makes us share with him in every thing that he has received from the Father." (John Calvin Commentary on 1 Cor 1:5

"This calling is an act of the grace of God in Christ by which he calls men dead in sin and lost in Adam through the preaching of the Gospel and the power of the Holy Spirit, to union with Christ and to salvation obtained in him." - Francis Turretin

5.) God glorified: Notice that Paul says this in the past tense. Our future glorification is already secured and perfected in Christ in eternity future. He knew us, determined our destiny to be like Christ, called us, justified us, and now the fifth link in the chain of our salvation... He glorified us. What hope, what promise of eternal life in and with Christ! Paul wrote in Philippians, "I always pray with joy ... being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus" (Phil. 1:4, 6). God began the "good work" by foreknowledge, predestination, calling, and justification. And we can know that He will carry it on until the day we will be like Jesus Christ, being glorified.

No wonder Jude proclaims with absolute confidence: "Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, 25to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen" (Jude 24-25).

What a fitting doxology for us today. Here it is beloved: have you gone through a time of trial and brokenness lately? Has your world been shaken--turned upside down by tragedy? Have you been through a divorce, death of a family member or suffered the loss of a child? Maybe you've lost a job or been fired for living honorable for the Lord? Who can bear the weight of such overwhelming pain on their own? But friend in Christ... here is our hope. The golden chain holds you fast. "Cast all your cares on Him for He cares for you;" "He will never leave nor forsake you;" and that "nothing can separate you from the love of God in Christ Jesus our Lord."

Rejoice in the Lord and find your hope, security, significance, rest, worth, and purpose only in Him. He is everything we need!

this has been an encore presentation

THE RESPONSIBILITY OF REGENERATION...be diligent to make your calling and election sure

2009-06-14T23:24:00.009-05:00

2 Peter 1:3-11

The Source and Standard
3 His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, 4 by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.

-The Christian life is all of grace, all of God, all by His divine power. He has called us not to ourselves to simply do our best, but to "His own glory and excellence." Amazing transformation... once sinners hopelessly and helplessly cut off from hope in this world, but now He has granted to us all things pertaining to life and godliness through Jesus Christ our Lord.

-This is based upon one essential thing: "His precious and magnificent promises." It is the result of these promises that we have been made heirs with Christ (partakers of the divine nature) AND we have escaped the corruption in this world and the penalty of sin. Beloved, that is reason enough to love Him with all our heart, soul, mind and strength.

The Supplement

5 For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7 and godliness with brotherly affection, and brotherly affection with love.

-Here is the gracelife of every believer in Jesus. This is the growth of grace in our lives. We haven't arrived at these things nor have we achieved these things by our own initiatives or efforts. This is what Tozer would call "the pursuit of holiness." And that pursuit is one of grace- equipped to do so by His divine power in our lives. Adding to our faith virtue, knowledge, self-control, steadfastness, godliness, brotherly affection and love is not a human effort in securing our salvation for that is found in Christ alone. It is not the root of our salvation, but the fruit of it. And spiritual fruit can only be produced by the Holy Spirit working in us to do so.

-What Peter is saying in these verses "be like Jesus." Make Him your aim Christian and ask Him daily to conform you to Himself by grace through faith in Him.

The Struggle

8 For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9 For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.

-This is where we live. New creations incarcerated in unredeemed flesh. There is our struggle and daily battle. The very things we want to do, we don't do; and the very things we don't want to do, we do. With Paul we say, "O wretched man am I." And it is for that reason we are in desperate need daily of His sanctifying grace... aren't we? We must guard against spiritual nearsightedness; and we must guard against spiritual amnesia. We must work out our salvation with fear and trembling...

The Surety

10 Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall. 11 For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord Jesus Christ.

-But here is the hope. If these things are evident in our lives through grace by the divine power which is in Christ Jesus alone for His people, we will never fall; and we have the confidence through that which He has richly provided an entrance into the eternal kingdom of our Lord Jesus Christ.

-Here is the encouragement to you: trust in the finished work of Jesus Christ in your salvation. His divine power is at work in and through you in regeneration. His grace is also a sanctifying grace. Stand in that grace each day. The seven characteristics of our new life in Him may we see in our lives through obedience to His Word. There is a real struggle in our lives each day - but God is greater! Amen? As we pray for the Lord to be evident in our lives, that we would be neither unfruitful nor unproductive, blind or forgetting of all He has done for us in salvation, may we then press on with confidence with surety, fully assured that He who began a good work in us will complete it.

Two Book Recommendations on this Important Theme of the Imputation of Christ's Righteousness in Justification

2009-06-12T07:38:00.000-05:00

1. John Pipers excellent tome: Counted Righteous in Christ. This is a short, simple yet profound treatment of this subject that I found invaluable in my study. As only Piper can, he deals with this subject historically, theologically and most important--biblically. This is one of Pipes finest.

2. James White's landmark work: The God Who Justifies. Not since James Buchanan's "Doctrine of Justification" has there been such an exhaustive, expository and exegetical treatment as you will find on the most essential of all doctrines: justification by faith alone.

J.I. Packer sums it well when saying: “By Justification we mean – man’s acceptance with God, or his being treated as righteous in His sight – as the object of His favor, and not of His wrath; of His blessing, and not of His curse. The breach of the Law in its covenant form by the sin of our first parents, rendered it for ever impossible that either they, or any of their descendants, should be justified on the ground of their personal righteousness.”

That is why this subject is essential truth and doctrine that we must know--and know with certainty.

I highly commend both as valuable additions to your library and for your study.

Grace and peace,
Steve
2 Tim. 2:15

Did Christ as the Incarnate Mediator, Fulfill the Law and All Righteousness for Himself or for Those He Came to Save?

2009-06-10T11:15:00.001-05:00

This is a profound article; it is long, but good! Take some time and feast on Owen in the Word today.

by John Owen

I cannot but judge it sounds ill in the ears of all Christians, "That the obedience of our Lord Jesus Christ, as our mediator and surety, unto the whole law of God, was for himself alone, and not for us;" or, that what he did therein was not that he might be the end of the law for righteousness unto them that do believe, nor a means of the fulfilling of the righteousness of the law in us;--especially considering that the faith of the church is, that he was given to us, born to us; that for us men, and for our salvation, he came down from heaven, and did and suffered what was required of him. But whereas some who deny the imputation of the obedience of Christ unto us for our justification, do insist principally on the second thing mentioned,--namely, the unusefulness of it,--I shall under this part of the charge consider only the arguing of Socinus; which is the whole of what some at present do endeavour to perplex the truth withal.

The substance of his [Socinus de Servat] plea is,--that our Lord Jesus Christ was for himself, or on his own account, obliged unto all that obedience which he performed. And this he endeavours to prove with this reason,-- "Because if it were otherwise, then he might, if he would, have neglected the whole law of God, and have broken it at his pleasure." For he forgot to consider, that if he were not obliged unto it upon his own account, but was so on ours, whose cause he had undertaken obligation on him unto most perfect obedience was equal to what it would have been had he been originally obliged on his own account. However, hence he infers "That what he did could not be for us, because it was so for himself; no more than what any other man is bound to do in a way of duty for himself can be esteemed to have been done also for another." For he will show of none of those considerations of the person of Christ which make what he did and suffered of another nature and efficacy than what can be done or suffered by any other man. All that he adds in the process of his discourse is,--"That whatever Christ did that was not required by the law in general, was upon the especial command of God, and so done for himself; whence it cannot be imputed unto us." And hereby he excludes the church from any benefit by the mediation of Christ, but only what consists in his doctrine, example, and the exercise of his power in heaven for our good; which was the thing that he aimed at. But we shall consider those also which make use of his arguments, though not as yet openly unto all his ends.

To clear the truth herein, the things ensuing must be observed,--

1. The obedience we treat of was the obedience of Christ the mediator: but the obedience of Christ, as "the mediator of the covenant," was the obedience of his person; for "God redeemed his church with his own blood," Acts 20:28. It was performed in the human nature; but the person of Christ was he that performed it. As in the person of a man, some of his acts, as to the immediate principle of operation, are acts of the body, and some are so of the soul; yet, in their performance and accomplishment, are they the acts of the person: so the acts of Christ in his mediation, as to their "energemata", or immediate operation, were the acting of his distinct natures,--some of the divine and some of the human, immediately; but as unto their "apotelesmata", and the perfecting efficacy of them, they were the acts of his whole person,--his acts who was that person, and whose power of operation was a property of his person. Wherefore, the obedience of Christ, which we plead to have been for us, was the obedience of the Son of God; but the Son of God was never absolutely made "hupo nomon",--"under the law,"--nor could be formally obliged thereby. He was, indeed, as the apostle witnesses, made so in his human nature, wherein he performed this obedience: "Made of a woman, made under the law," Gal.4:4. He was so far forth made under the law, as he was made of a woman; for in his person he abode "Lord of the sabbath," Mark 2:28; and therefore of the whole law. But the obedience itself was the obedience of that person who never was, nor ever could absolutely be, made under the law in his whole person; for the divine nature cannot be subjected unto an outward work of its owns such as the law is, nor can it have an authoritative, commanding power over it, as it must have if it were made "hupo nomon",--"under the law." Thus the apostle argues that "Levi paid tithes in Abraham," because he was then in his loins, when Abraham himself paid tithes unto Melchizedek, Heb.7. And thence he proves that he was inferior unto the Lord Christ, of whom Melchizedek was a type. But may it not thereon be replied, that then no less the Lord Christ was in the loins of Abraham than Levi? "For verily," as the same apostle speaks, "he took on him the seed of Abraham." It is true, therefore, that he was so in respect of his human nature; but as he was typed and represented by Melchizedek in his whole person, "without father, without mother, without genealogy, without beginning of days or end of life," so he was not absolutely in Abraham's loins, and was exempted from being tithed in him. Wherefore, the obedience whereof we treat, being not the obedience of the human nature abstractedly, however performed in and by the human nature; but the obedience of the person of the Son of God, however the human nature was subject to the law (in what sense, and unto what ends, shall be declared afterwards); it was not for himself, nor could be for himself; because his whole person was not obliged thereunto. It is therefore a fond thing, to compare the obedience of Christ with that of any other man, whose whole person is under the law. For although that may not be for himself and others (which yet we shall show that in some cases it may), yet this may, yea, must be for others, and not for himself. This, then, we must strictly hold unto. If the obedience that Christ yielded unto the law were for himself, whereas it was the act of his person, his whole person, and the divine nature therein, were "made under the law;" which cannot be. For although it is acknowledged that, in the ordination of God, his exinanition was to precede his glorious, majestical exaltation, as the Scripture witnesses, Phil.2:9; Luke 24:26; Rom.14:9; yet absolutely his glory was an immediate consequent of the hypostatical union, Heb.1:6; Matt.2:11.

Socinus, I confess, evades the force of this argument, by denying the divine person of Christ. But in this disputation I take that for granted, as having proved it elsewhere beyond what any of his followers are able to contradict. And if we may not build on truths by him denied, we shall scarce have any one principle of evangelical truth left us to prove any thing from. However, I intend them only at present who concur with him in the matter under debate, but renounce his opinion concerning the person of Christ.

2. As our Lord Jesus Christ owed not in his own person this obedience for himself, by virtue of any authority or power that the law had over him, so he designed and intended it not for himself, but for us. This, added unto the former consideration, gives full evidence unto the truth pleaded for; for if he was not obliged unto it for himself,--his person that yielded it not being under the law,--and if he intended it not for himself; then it must be for us, or be useless. It was in our human nature that he performed all this obedience. Now, the susception of our nature was a voluntary act of his own, with reference unto some end and purpose; and that which was the end of the assumption of our nature was, in like manner, the end of all that he did therein. Now, it was for us, and not for himself, that he assumed our nature; nor was any thing added unto him thereby. Wherefore, in the issue of his work, he proposes this only unto himself, that he may be "glorified with that glory which he had with the Father before the world was," by the removal of that vail which was put upon it in his exinanition. But that it was for us that he assumed our nature, is the foundation of Christian religion, as it is asserted by the apostle, Heb.2:14; Phil.2:5-8.

Some of the ancient schoolmen disputed, that the Son of God should have been incarnate although man had not sinned and fallen; the same opinion was fiercely pursued by Osiander, as I have elsewhere declared: but none of them once imagined that he should have been so made man as to be made under the law, and be obliged thereby unto that obedience which now he has performed; but they judged that immediately he was to have been a glorious head unto the whole creation. For it is a common notion and presumption of all Christians, but only such as will sacrifice such notions unto their own private conceptions, that the obedience which Christ yielded unto the law on the earth, in the state and condition wherein he yielded it, was not for himself, but for the church, which was obliged unto perfect obedience, but was not able to accomplish it. That this was his sole end and design in it is a fundamental article, if I mistake not, of the creed of most Christians in the world; and to deny it does consequentially overthrow all the grace and love both of the Father and [of the] Son in his mediation.

It is said, "That this obedience was necessary as a qualification of his person, that he might be meet to be a mediator for us; and therefore was for himself." It belongs unto the necessary constitution of his person, with respect unto his mediatory work; about this I positively deny. The Lord Christ was every way meet for the whole work of mediation, by the ineffable union of the human nature with the divine, which exalted it in dignity, honour, and worth, above any thing or all things that ensued thereon. For hereby he became in his whole person the object of all divine worship and honour; for "when he bringeth the First-begotten into the world, he saith, And let all the angels of God worship him." Again, that which is an effect of the person of the Mediator, as constituted such, is not a qualification necessary unto its constitution; that is, what he did as mediator did not concur to the making of him meet so to be. But of this nature was all the obedience which he yielded unto the law; for as such "it became him to fulfill all righteousness."

Whereas, therefore, he was neither made man nor of the posterity of Abraham for himself, but for the church,--namely, to become thereby the surety of the covenant, and representative of the whole,--his obedience as a man unto the law in general, and as a son of Abraham unto the law of Moses, was for us, and not for himself, so designed, so performed; and, without a respect unto the church, was of no use unto himself. He was born to us, and given to us; lived for us, and died for us; obeyed for us, and suffered for us,--that "by the obedience of one many might be made righteous." This was the "grace of our Lord Jesus Christ;" and this is the faith of the catholic church. And what he did for us is imputed unto us. This is included in the very notion of his doing it for us, which cannot be spoken in any sense, unless that which imputed unto us. And I think men ought to be wary that they do not, by distinctions and studied evasions, for the defense of their own private opinions, shake the foundations of Christian religion. And I am sure it will be easier for them, as it is in the proverb, to wrest the club out of the hand of Hercules, than to dispossess the minds of true believers of this persuasion: "That what the Lord Christ did in obedience unto God, according unto the law, he designed in his love and grace to do it for them." He needed no obedience for himself, he came not into a capacity of yielding obedience for himself, but for us; and therefore for us it was that he fulfilled the law in obedience unto God, according unto the terms of it. The obligation that was on him unto obedience was originally no less for us, no less needful unto us, no more for himself, no more necessary unto him, than the obligation was on him, as the surety of the covenant, to suffer the penalty of the law, was either the one or the other.

3. Setting aside the consideration of the grace and love of Christ, and the compact between the Father and the Son as unto his undertaking for us, which undeniably proves all that he did in the pursuit of them to be done for us, and not for himself; I say, setting aside the consideration of these things, and the human nature of Christ, by virtue of its union with the person of the Son of God, had a right unto, and might have immediately been admitted into, the highest glory whereof it was capable, without any antecedent obedience unto the law. And this is apparent from hence, in that, from the first instant of that union, the whole person of Christ, with our nature existing therein, was the object of all divine worship from angels and men; wherein consists the highest exaltation of that nature.

It is true, there was a peculiar glory that he was actually to be made partaker of, with respect unto his antecedent obedience and suffering, Phil.2:8,9. The actual possession of this glory was, in the ordination of God, to be consequential unto his obeying and suffering, not for himself, but for us. But as unto the right and capacity of the human nature in itself, all the glory whereof it was capable was due unto it from the instant of its union; for it was therein exalted above the condition that any creature is capable of by mere creation. And it is but a Socinian fiction, that the first foundation of the divine glory of Christ was laid in his obedience, which was only the way of his actual possession of that part of his glory which consists in his mediatory power and authority over all. The real foundation of the whole was laid in the union of his person; whence he prays that the Father would glorify him (as unto manifestation) with that glory which he had with him before the world was.

I will grant that the Lord Christ was "viator" whilst he was in this world, and not absolutely "possessor;" yet I say withal, he was so, not that any such condition was necessary unto him for himself, but he took it upon him by especial dispensation for us. And, therefore, the obedience he performed in that condition was for us, and not for himself

4. It is granted, therefore, that the human nature of Christ was made "hupo nomon", as the apostle affirms, "That which was made of a woman, was made under the law." Hereby obedience became necessary unto him, as he was and whilst he was "viator." But this being by especial dispensation,--intimated in the expression of it, he was "made under the law," namely, as he was "made of a woman," by especial dispensation and condescension, expressed, Phil.2:6-8,--the obedience he yielded thereon was for us, and not for himself And this is evident from hence, for he was so made under the law as that not only he owed obedience unto the precepts of it, but he was made obnoxious unto its curse. But I suppose it will not be said that he was so for himself, and therefore not for us. We owed obedience unto the law, and were obnoxious unto the curse of it, or "hupodikoi tooi Theooi". Obedience was required of us, and was as necessary unto us if we would enter into life, as the answering of the curse for us was if we would escape death eternal. Christ, as our surety, is "made under the law" for us, whereby he becomes liable and obliged unto the obedience which the law required, and unto the penalty that it threatened. Who shall now dare to say that he underwent the penalty of the law for us indeed, but he yielded obedience unto it for himself only? The whole harmony of the work of his mediation would be disordered by such a supposition.

Judah, the son of Jacob, undertook to be a bondsman instead of Benjamin his brother, that he might go free, Gen.44:33. There is no doubt but Joseph might have accepted of the stipulation. Had he done so, the service and bondage he undertook had been necessary unto Judah, and righteous for him to bear: howbeit he had undergone it, and performed his duty in it, not for himself, but for his brother Benjamin; and unto Benjamin it would have been imputed in his liberty. So when the apostle Paul wrote these words unto Philemon concerning Onesimus, "Ei de ti edikese se, e ofeilen, touto emoi ellogei, egoo apotisoo", verse 18,-- "'If he has wronged thee,' dealt unrighteously or injuriously with thee, 'or oweth thee ought,' wherein thou hast suffered loss by him, 'put that on mine account,' or impute it all unto me, 'I will repay it,' or answer for it all,"--he supposes that Philemon might have a double action against Onesimus, the one "injuriarum," and the other "damni" or "debiti," of wrong and injury, and of loss or debt, which are distinct actions in the law: "If he has wronged thee, or oweth thee ought." Hereon he proposes himself, and obliges himself by his express obligation: "Ego Paulos egrapsa tei emei cheiri",--"I Paul have written it with mine own hand," that he would answer for both, and pay back a valuable consideration if required. Hereby was he obliged in his own person to make satisfaction unto Philemon; but yet he was to do it for Onesimus, and not for himself. Whatever obedience, therefore, was due from the Lord Christ, as to his human nature, whilst in the form of a servant, either as a man or as an Israelite, seeing he was so not necessarily, by the necessity of nature for himself, but by voluntary condescension and stipulation for us; for us it was, and not for himself.

5. The Lord Christ, in his obedience, was not a private but a public person. He obeyed as he was the surety of the covenant,--as the mediator between God and man. This, I suppose, will not be denied. He can by no imagination be considered out of that capacity. But what a public person does as a public person,--that is, as a representative of others, and an undertaker for them,--whatever may be his own concernment therein, he does it not for himself, but for others. And if others were not concerned therein, if it were not for them, what he does would be of no use or signification; yea, it implies a contradiction that any one should do any thing as a public person, and do it for himself only. He who is a public person may do that wherein he alone is concerned, but he cannot do so as he is a public person. Wherefore, as Socinus, and those that follow him, would have Christ to have offered for himself, which is to make him a mediator for himself, his offering being a mediatory act, which is both foolish and impious; so to affirm his mediatory obedience, his obedience as a public person, to have been for himself, and not for others, has but little less of impiety in it.

6. It is granted, that the Lord Christ having a human nature, which was a creature, it was impossible but that it should be subject unto the law of creation; for there is a relation that does necessarily arise from, and depend upon, the beings of a creator and a creature. Every rational creature is eternally obliged, from the nature of God, and its relation thereunto, to love him, obey him, depend upon him, submit unto him, and to make him its end, blessedness, and reward. But the law of creation, thus considered, does not respect the world and this life only, but the future state of heaven and eternity also; and this law the human nature of Christ is subject unto in heaven and glory, and cannot but be so whilst it is a creature, and not God,--that is, whilst it has its own being. Nor do any men fancy such a transfusion of divine properties into the human nature of Christ, as that it should be self-subsisting, and in itself absolutely immense; for this would openly destroy it. Yet none will say that he is now "hupo nomon",--"under the law,"--in the sense intended by the apostle. But the law, in the sense described, the human nature of Christ was subject unto, on its own account, whilst he was in this world. And this is sufficient to answer the objection of Socinus, mentioned at the entrance of this discourse,--namely, that if the Lord Christ were not obliged unto obedience for himself, then might he, if he would, neglect the whole law, or infringe it; for besides that it is a foolish imagination concerning that "holy thing" which was hypostatically united unto the Son of God, and thereby rendered incapable of any deviation from the divine will, the eternal, indispensable law of love, adherence, and dependence on God, under which the human nature of Christ was, and is, as a creature, gives sufficient security against such suppositions.

But there is another consideration of the law of God,--namely, as it is imposed on creatures by especial dispensation, for some time and for some certain end, with some considerations, rules, and orders that belong not essentially as before described. This is the nature of the written law of God, which the Lord Christ was made under, not necessarily, as a creature, but by especial dispensation. For the law, under this consideration, is presented unto us as such, not absolutely and eternally, but whilst we are in this world, and that with this especial end, that by obedience thereunto we may obtain the reward of eternal life. And it is evident that the obligation of the law, under this consideration, ceases when we come to the enjoyment of that reward. It obliges us no more formally by its command, "Do this, and live," when the life promised is enjoyed. In this sense the Lord Christ was not made subject unto the law for himself, nor did yield obedience unto it for himself; for he was not obliged unto it by virtue of his created condition. Upon the first instant of the union of his natures, being "holy, harmless, undefiled, and separate from sinners," he might, notwithstanding the law that he was made subject unto, have been stated in glory; for he that was the object of all divine worship needed not any new obedience to procure for him a state of blessedness. And had he naturally, merely by virtue of his being a creature, been subject unto the law in this sense, he must have been so eternally, which he is not; for those things which depend solely on the natures of God and the creature are eternal and immutable. Wherefore, as the law in this sense was given unto us, not absolutely, but with respect unto a future state and reward, so the Lord Christ did voluntarily subject himself unto it for us; and his obedience thereunto was for us, and not for himself. These things, added unto what I have formerly written on this subject, whereunto nothing has been opposed but a few impertinent cavils, are sufficient to discharge the first part of that charge laid down before, concerning the impossibility of the imputation of the obedience of Christ unto us; which, indeed, is equal unto the impossibility of the imputation of the disobedience of Adam unto us, whereby the apostle tells us that "we were all made sinners."

NOT I, BUT CHRIST...the insufficiency of works righteousness vs the efficacy of the perfect righteousness of our Lord Jesus Christ by faith

2009-06-07T06:54:00.008-05:00

The Cross:

Christ's Righteousness Only Saves Sinners

When we speak of the righteousness of the Lord Jesus Christ,

we are speaking of the entirety of His ministry.

He is God - perfectly holy, righteous and just from all eternity;

He was born of a virgin - Immanuel, God with us;

He came to fulfill the Law and all righteousness;

He lived a sinless life because He is absolutely holy;

His perfect righteousness is comprised of His passive

and active obedience - perfect in life to the standard of the Law,

perfect in death to the demands of the Law;

He was our divine substitute, our propitiation, resurrected for our justification,

our redemption; we are clothed with His perfect righteousness

by grace through faith; He reigns as the King of Righteousness,

and one day He will return for His church

that He is purifying to be without spot, or wrinkle or any such thing.

Therefore, it is right to say of the cross of our Lord Jesus Christ that it

can be defined as Christ's Righteousness Only Saves Sinners.

May the following exposition of Gal. 2:11-21 be an encouragement to you

causing you to glory afresh in the cross of our Lord Jesus Christ

to which we have been crucified to this world and this world to us.

Galatians 2:11-21

A Brief Exposition

"Not I, But Christ..."

THE REPRIMAND (2:11)
11 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned.

Peter stood blamed and rightly so. It was a just verdict. He had forgotten the great salvation by which he was saved. Not by virtue of poor memory, life, or doctrine, but by virtue of fear and intimidation. The Apostle Paul opposed him to his face and the confrontation was necessary. Peter could not conveniently hide behind Apostolic title or claim immunity by religious rank when the truth of the gospel was being jeopardized. Paul did not take his position or personality into consideration; but was motivated only by the glory and gospel of the Lord Jesus Christ.

THE REASON (2:12)
12 For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party.

What was the issue Peter was blameworthy that incited this confrontation? That observance of the Jewish rites (the Law) was necessary to salvation.

Peter, out of fear of the Judaizers - the circumcision party, had retreated to teaching or practicing a works righteousness. He was guilty of this. Though Paul approached him out of love here as a fellow Apostle and minister of the gospel, Peter needed to be reprimanded. It is serious to depart from proclaiming the genuine gospel of sola fide to appease ones opponents.

THE RESULT (2:13)
13 And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy.

A little leaven leavens the whole lump. No congregation will ever rise to a level in their commitment to Jesus Christ than what they see in their leadership. As the prophet Hosea says, "like people, like priest." Barnabas was even led astray by their insincere and hypocritical religious acts. That is how profound theological deception can go when sound doctrine and the gospel itself is abandoned.

THE REBUKE (2:14-16)
14 But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” 15 We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.

Here is the wheelhouse issue: Peter was forcing Gentiles to live like Jews rather than to freedom in Jesus Christ by faith. Works righteousness is the great Satanic deception within Christian churches. Penance, it will say, is something we must do to be saved - something we must add to the finished work of Jesus Christ. It is hell's addition to the once for all finished work of Jesus on the cross and His bodily resurrection from the grace. But grace is the great conqueror of all such hellish notions. Grace robs man of his self-importance; self-righteousness; and self-reliance. Grace silences Satan's impotent roars against the elect.

But yet the battle rages on; for our flesh craves glory and we are all too quick to think that our own actions, nay our own faith has saved us and not solely Christ alone. From such worm infested thinking we must be cleansed.

Thus Paul's great statement: we are justified by faith in Christ and not by the works of the Law. A sinner may only have a right standing before a holy God because of the finished work of Christ, not because of our performance by works before Him. All of our righteousness are filthy menstrual rags. They stink with the smell of religious pride - the worst of all sins. But they are a stench to His holy nostrils. They are the rot of man's best efforts to achieve heaven apart from faith in Jesus alone.

May I inquire, what are your filthy rags of righteousness that you might be trusting in for your salvation?

Are you trusting in baptism to save you? It is filthy rags. Are you trusting in religious works to save you? It is filthy rags. Are you trusting in your religious heritage to save you? It is filthy rags. Are you trusting in law-keeping, ceremonies, philanthropic kindness and acts of charity to your neighbor to save you? It is all filthy rags. You might even say today, "but Steve, I do trust in Christ Jesus for my salvation. It's just that I trust in Jesus plus those things too." Then may I say to you, it is still filthy rags. I say to you, that if you accept those things as well as necessary for your salvation, then "Christ will be of no advantage to you."

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ -Matthew 7:21-23

Jettison all good works from you as your security and hope and cling to Christ Jesus the Lord! For there is no assurance of eternal life for you except by grace through faith, in Jesus alone.

THE REACTION (2:17)
17 But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not!

That is, only marked by a life of sin. Not still struggling with sin for in this life we will always wrestle with sin until glorified and home with Christ. But this is more the unbridled practice of sin - sinners by character. If it be seen not only that we are not pardoned and made new creations by the gospel, but are actually made worse and are freed from all moral restraint, then what is the conclusion of such a duplicitous faith?

Is therefore Christ the minister of sin? Is it to be traced to Him? Is it to be charged on Him?

God forbid. For this is not the proper effect of the gospel of Christ, and of the doctrine of justification by faith. Remember beloved, that "a righteous man falls down seven times; but gets up seven times." The new life is not marked by sinlessness or perfectionism, but by daily repentance. We are new creations incarcerated in unredeemed flesh. And there the battle rages on. And it is there that we must by grace-given obedience "present our bodies as living sacrifices; holy, acceptable, pleasing unto God. For this is our just and spiritual worship."

THE REGRESSION (2:18)
18 For if I rebuild what I tore down, I prove myself to be a transgressor.

To trust in that which has been destroyed is lunacy. To do so is to prove ourselves as transgressors. IOW, we are not saved and are fallen from grace. Therefore, how utterly foolish for any of us to return again to the ruins of our own religious commendations once they have been torn down instead of trusting fully and wholly in the living God/Man, Jesus Christ our Lord?

THE REALITY (2:19)
19 For through the law I died to the law, so that I might live to God.

The Law was my executioner. It put me to death. I was found guilty for I had broken its commands and am deserving of its penalties for all eternity.

A dead man is incoherent to all around him. He hears nothing; sees nothing; and nothing affects him. So when we are said to be dead to anything, the meaning is, that it does not have an influence over us. In this sense Paul was dead to the law - we are dead.

But what is the blessed result? That we are to live to God! What great joy, freedom, relief, and hope. No longer condemned, guilty before a holy God; but fully forgiven and brought into relationship with Him. "What manner of love has He bestowed on us that we should be called children of God?"

There is no grace or mercy in the law. Only justice. And in that justice it is absolutely holy and good. The law shuts us up into sin; and as a tutor points us to Christ Jesus for our salvation. For in all ways and in all things He fulfilled the Law. In His sinless life Jesus perfectly obeyed all of its commands fulfilling all righteousness; and in His perfect death, He satisfied all its penalty. So in that by faith alone in Christ alone, we are no longer under judgment nor His divine wrath, but sheltered in the grace of His sovereign electing love.

Rejoice in this friend and take great comfort in this hope. You are complete in Him! Perfect love casts out fear. Amen! Dead to sin and alive to Christ so that we might live for God.

THE REDEMPTION (2:20)
20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

Crucified. Paul fully identifies with our Lord. All who know and love Him as their Lord have been crucified with Christ. Not in physical actuality; but with Him by fact that He is our Federal Head in the covenant of grace; our Divine Substitute. We have died with Him. Our old nature has been put to death. The old man has been given a death sentence and it has been carried out. Once dead in trespasses and sin; but now crucified with Christ. And it is I who no longer lives but Christ who lives in me! Blessed resurrection hope. Is there any other cause for eternal rejoicing than this beloved? Christ in you the hope of glory.

"Not I... but Christ." Sing it with praise to the Lord in your heart's voice with me, "not I... but Christ." Is there any sweeter refrain from the hymnbook of heaven? Not I.. but Christ! In those four brief words we see before us the banquet of salvation: the depravity of man, to be certain; but more chiefly the unfathomable sufficiency of Jesus for us. IOW, we are great sinners, but He is a greater Savior.

Not I... we are dead in sins; by nature children of wrath; sons of disobedience; corrupt from conception and in sin conceived. I needed to die; I needed to be crucified so that I could live.

But Christ... Christ lives in us as His children when we by grace through faith trust in Him alone for our salvation. And even that is the gift of God. There is no room for boasting in any thing we have done; even our faith is a gift. Our repentance from sin is His gift to us. Our regeneration is by the sovereign ministry of the Holy Spirit. We are brought to humility in every aspect of our redemption: chosen by God before the foundation of the world; redeemed by Jesus on the cross and through His resurrection and by imputation of His perfect righteousness; and we are regenerated by the Holy Spirit. All to the praise of the riches of the glory of His grace!

Can you say that with me today beloved? Not I, but Christ! Or are you still wed to yourself and the idol of your own heart where your lips can only in true honesty utter: It is and Christ too. Repent from such hellish folly. Deny yourself; come to the end of yourself; take up your cross and follow Him.

Are you crucified with Christ? Then you have no cause for a second of carefree boasting in yourself for your salvation. You will no longer sing "I have decided to follow Jesus." But rather, "He save me!"

"But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life." -Titus 3:4-7

THE REVOCATION (2:21)
21 I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.

God's grace was not made of no effect. For it took nothing less than the totality of God's grace exemplified in the sinless life, death and resurrection of the Lord Jesus Christ to obtain our salvation. Anything less would result in our damnation. Salvation is not a cooperation or joint venture of our works and His grace. If belief for salvation is placed in even one drop of our own works righteousness mixed with an ocean of God's grace, it is a gospel sufficient only to damn and not to save. Therefore, Paul states with absolute authority, if justification could be obtained by the law, then Christ had died in vain. So for Peter to assert, even out of fear, the necessity of the observance of the Jewish rites in salvation was to rather destroy the gospel, and to render it vain and useless.

But alas my friends, His death was not in vain. It was perfectly efficacious in every way for the redemption of the elect. And this realized in full for all who believe by faith in Jesus alone.

John 6:35-44:

"Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. 36 But I said to you that you have seen me and yet do not believe. 37 All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.”

this has been an encore presentation

KNOW THAT I AM GOD...our rest, our hope, and our assurance

2009-06-05T06:01:00.000-05:00

Psalm 46:10 "Be still, and know that I am God."

"Hold off your hands, ye enemies! Sit down and wait in patience, ye believers! Acknowledge that Jehovah is God, ye who feel the terrors of his wrath! Adore him, and him only, ye who partake in the protection of his grace. Since none can worthily proclaim his nature, let "expressive silence muse his praise." The boasts of the ungodly and the timorous forebodings of the saints should certainly be hushed by a sight of what the Lord has done in past ages.

I will be exalted among the heathen. They forget God, they worship idols, but Jehovah will yet be honoured by them. Reader, the prospects of missions are bright, bright as the promises of God. Let no man's heart fail him; the solemn declarations of this verse must be fulfilled. I will be exalted in the earth, among all people, whatever may have been their wickedness or their degradation. Either by terror or love, God will subdue all hearts to Himself. The whole round earth shall yet reflect the light of his majesty. All the more because of the sin, and obstinacy, and pride of man shall God be glorified when grace reigns unto eternal life in all corners of the world.

"The great works of God, wherein his sovereignty appeared, had been described in the foregoing verses. In the awful desolations that he made, and by delivering his people by terrible things, he showed his greatness and dominion. Herein he manifested his power and sovereignty, and so commands all to be still, and know that he is God. For says he, I will be exalted among the heathen, I will be exalted in the earth. In the words may be observed: 1. A duty described, to be still before God, and under the dispensations of his providence; which implies that we must be still as to words; not speaking against the sovereign dispensations of Providence, or complaining of them; not darkening counsel by words without knowledge, or justifying ourselves and speaking great swelling words of vanity. We must be still as to actions and outward behaviour, so as not to oppose God in his dispensations; and as to the inward frame of our hearts, cultivating a calm and quiet submission of soul to the sovereign pleasure of God, whatever it may be. 2. We may observe the ground of this duty, namely, the divinity of God. His being God is a sufficient reason why we should be still before him, in no wise murmuring, or objecting, or opposing, but calmly and humbly submitting to him. 3. How we must fulfil this duty of being still before God, namely, with a sense of his divinity, as seeing the ground of this duty, in that we know him to be God. Our submission is to be such as becomes rational creatures. God doth not require us to submit contrary to reason, but to submit as seeing the reason and ground of submission. Hence, the bare consideration that God is God may well be sufficient to still all objections and oppositions against the divine sovereign dispensations." -Jonathan Edwards

"This text of Scripture forbids quarrelling and murmuring against God. Now let me apply as I go along. There are very few, and these very well circumstanced, that find themselves in no hazard of quarrelling with God. I think almost that if angels were on earth, they would be in hazard of it. I will assure you, there are none that have corruption, but they have need to be afraid of this. But many give way to this quarrelling, and consider not the hazard thereof. Beware of it, for it is a dreadful thing to quarrel with God: who may say unto him, "What doest thou?" It is a good account of Aaron, that when God made fire to destroy his sons, he held his peace. Let us then, while we bear the yoke, "sit alone and keep silence, and put our mouths in the dust, if so be there may be hope." La 3:28-29. Ye know, the murmuring of the children of Israel cost them very dear. Be still, that is, beware of murmuring against me, saith the Lord. God gives not an account of his matters to any; because there may be many things ye cannot see through; and therefore ye may think it better to have wanted them, and much more, for the credit of God and the church. I say, God gives not an account of his matters to any. Beware, then, of drawing rash conclusions." -Richard Cameron's Sermon, preached July 18th, 1680, three days before he was killed at Airsmoss.

"Faith gives the soul a view of the Great God. It teacheth the soul to set his almightiness against sin's magnitude, and his infinitude against sin's multitude; and so quenches the temptation. The reason why the presumptuous sinner fears so little, and the despairing soul so much, is for want of knowing God as great; therefore, to cure them both, the serious consideration of God, under this notion, is propounded: Be still, and know that I am God; as if he had said, Know, O ye wicked, that I am God, who can avenge myself when I please upon you, and cease to provoke me by your sins to your own confusion; and again, know, ye trembling souls, that I am God; and therefore able to pardon the greatest sins, and cease to dishonour me by your unbelieving thoughts of me." -William Gurnall

"Not everyone is a fit scholar for God's school, but such as are purified according to the purification of the sanctuary. Carnal men are drowned in fleshly and worldly cares, and neither purged nor lifted up to receive the light of God, or else indisposed by prejudice or passion, that they cannot learn at all. We will never savingly know him, till our souls be free of these indispositions. Among all the elements the earth is fitted to receive seed of the sower; if he cast it into the fire, it burneth; if in the air, it withereth; if in the waters, it rots, the instability of that body is for producing monsters, because it closes not straitly the seeds of fishes. Spirits of a fiery temper, or light in inconstancy, or moving as waters, are not for God's lessons, but such as in stayed humility do rest under his hand. If waters be mixed with clay in their substance, or their surface be troubled with wind, they can neither receive nor render any image; such unstable spirits in the school of God lose their time and endanger themselves."
-William Struther

"As you must come and see Ps 46:8, so come and hear what the Lord saith to those enemies of yours." -John Trapp

WORK HARD AND DON'T BE LAZY...20 practical principles from Proverbs - by Dr. S. Lance Quinn

2009-06-04T13:53:00.006-05:00

I saw this wonderful article recommended on the Grace To You twitter just yesterday. It is written by a long time friend of mine, Dr. S. Lance Quinn. Lance is the senior pastor of the Bible Church of Little Rock. He is a gifted Bible expositor, teacher, and pastor of God's people.

He displays uncommon wisdom and insight in the following post by extracting twenty biblical principles from the book of Proverbs encouraging us all to a life of productive God glorifying work in all the things of living and how to avoid the pull and tug of laziness. It ministered greatly to my own heart and trust it will to you as well.

1. Remember, working hard is first a mindset (and so is laziness).

2. Working hard and staying on task is a matter of self-control.

3. Get up early. Try to stand up right when the alarm clock goes off.

4. Do hard jobs first and easier jobs second; then you can have fun.

5. Love what you do as a vocation, regardless of what it is. Ask God to grant His blessing and favor in your work (cf. the account of Joseph in Genesis 39).

6. Don’t try to make money by deceit or fraud. If you do, God will punish you, sooner or later.

7. Be honest with your employer about how much you work. If you’re lazily collecting a paycheck, that’s stealing.

8. Don’t work so much, however, that you need to re-introduce yourself to your family. Strive for a healthy balance between your work and your family life.

9. If you travel too much (according to your wife’s/family’s honest, loving assessment), seek to curb your travel, if possible. Perhaps another position would provide greater harmony in your home.

10. If your wife is regularly wondering how the bills are going to be paid, and you’re not taking initiative to lead, confess your failure in leadership and take control of your family finances.

11. Treat your work (house cleaning, school work, or whatever it is) as though you will reap a harvest from your labors.

12. Don’t work only in order to receive. Rather, find satisfaction in simply doing good work for God and men.

13. Lazy people often assume that others owe them a handout (whether they’ve worked hard or not). Don’t fall into an entitlement mentality.

14. When you are asked to serve in some way, don’t attempt to take the path of least resistance (because of laziness).

15. Consider how much more would be accomplished for the kingdom of Christ if you worked as hard in ministry as you do for a paycheck.

16. Consider how your employer would evaluate you if his assessment were based on your work ethic in ministry. (Would you be fired?)

17. If you are a lazy person, or if you tend toward laziness in certain areas of your life, confess your sin to God. Whether at home, at work, or in ministry, admit to God that you haven’t been working as hard as you should (He knows already); and ask Him to cleanse you from sin.

18. Abandoning laziness and growing in diligence means you must be controlled by the Holy Spirit. Here are some practical steps you can take:

a. Ask the Spirit to make you a hard worker for God.
b. Read, re-read, and even memorize the proverbs that pertain to both laziness and work.
c. Trust God to overcome any bad habits you’ve developed regarding work and diligence.
d. When you are tempted to be lazy, seek the Spirit’s help in prayer and remind yourself what the Word of God teaches.

19. Show how the Proverbs on diligence and laziness are important by reading them to your family and then applying the biblical principles. Discuss with your family how you can hold one another accountable to be diligent workers for God and men.

20. Ask God to give you opportunities to become a hard worker, and then look for Him to answer in every realm of your life (home, work, school, ministry, etc.).

VOCATION OR VACATION?...a biblical view of work ethics

2009-06-03T07:15:00.004-05:00

by Pastor Greg Withrow

I am delighted to present the following article to you for it is written by one of my dearest friends who serves as the senior pastor of The Assembly of Christians church in the Toledo, Ohio area. For the past 12 years Greg and most of his church would host produce and promote The Toledo Reformed Theological Conference which I have been honored to participate in for tenof those years. I am also privileged that Greg serves as chairman of the board for AudienceONE Ministries. He is a faithful expositor of God's Word, an under-shepherd of Christ who smells like "sheep"; and is one whom I can say has been an example of Christlikeness in his daily life to me personally.

In this following article, Greg offers a practical and insightful look at the nature of work and the need for recovering a God honoring, biblical work ethic today. Greg reminds us that all believers in the Lord are members of the priesthood--not just those in ecclesiastical calling or position. I pray that his words will cause us all to see our daily employ has having "priestly value and divine calling." I highly commend it to you.

Steve
Col. 3:17

Introduction
"Based upon conversations and personal observations over two decades in the pastorate, I have compiled the following list of the three primary things most people would do if they came into a fortune: pay off all their bills; quit their jobs; and go on vacation (predominantly in that order). It seems that our bills represent our need to work, our job the source of work, and vacation the escape from work. In lieu of a fortune, most will simply begin to count the years to retirement. However, after retirement most will not have an unlimited income, or enough to do to keep busy, and without knowing how long they might live, no freedom to spend what they do have. In fact, it has been my experience with retirees that the closer they get to retirement, the less sure they are that they are ready for it.

It is a sad testimony that work has come to be seen as a necessary evil, an infringement upon our freedom to do as we please, and wealth the answer to all of our work-related problems. Is it then any wonder that the state lotteries and Las Vegas have become such popular vices of hope in such hopelessness? As we utilize modern flex hours on our jobs and rush toward our Friday weekend like the consumers we are, it becomes harder and harder as Christians to not get pulled into a world view of work that sets leisure as the ultimate goal. And without a strong theological, biblical base it is even harder to know what our view should be.

Occupation - Value and Virtue from God
The Reformers Martin Luther and John Calvin have served the church well in this area. They developed a healthy, proper, biblical view in their generation when questions on this issue of work were as muddied as they are today. In their time, work was divided between that which was sacred and that which was secular or common. The Roman Catholic institution had set up very separate and distinct offices of the priesthood. These offices were referred to in Latin as the vocare, “calling,” from which we derive the English “vocation.” These were considered above all other occupations and the only ones that were directly connected to the religious life; all other occupations were simply earth-bound, man-oriented necessities of life.

Martin Luther was the first reformer to breach this long-held view. He discovered in 1 Peter 2:9 these words to the church at large: “But you are a chosen generation, a royal priesthood, a holy nation, his own special people, that you may proclaim the praises of him who called you out of darkness into his marvelous light.” From this and other Scriptures (which we will address shortly), Luther concluded that while there are distinctions within the ordained calling, these are more about ecclesiastical position and responsibility than value or standing before God. Luther maintained that all true believers are members of the priesthood; therefore all work done by the church (i.e., its members) has priestly value and divine calling. Sacred or secular in nature, all are vocations or callings from God.

In Luther’s view, this calling is not limited to believers only, but because God is sovereign and providential, all work has a sense of divine calling. The difference is that the church is aware of God at work in them, whereas the world sees only themselves and their circumstances, or luck, as they prefer to call it.

The Mask of God
Luther writes, “We pray give us our daily bread, which he does. He does so, not directly as when he gave manna to the Israelites, but through the work of farmers and bakers.”(1) Luther referred to these providential acts of God in the vocations of men as “the mask of God.” He writes, “God who pours out his generosity on the just and the unjust, believer and unbeliever alike, hides himself in the ordinary social functions and stations of life, even the most humble. God himself is milking the cows through the vocation of the milkmaid.” (2)

To build upon this view of Luther, let us go all the way back to the Garden of Eden. In Genesis 2:15 we read, “And the Lord God took the man and put him into the Garden of Eden to dress it and to keep it.” Here in the garden, in perfection with no curse, God created man to work, for vocation, not vacation. The garden was not the ideal retirement resort, nor a haven from work built for leisure. Work is not a curse upon man; we were created to work, and not to work stands in opposition to God’s creative design for us. Genesis 2:19-20 informs us that God gave Adam the task of naming the animals, no small undertaking, and it calls Eve Adam’s helpmeet. If the garden was about doing nothing, what was it she was meant to help him do?

It is true that work in the garden was a fulfilling, unencumbered act, but it was still work. In Genesis 3:17-20, which records the judgment placed upon mankind after the fall, we do not find God declaring work to be a curse in and of itself. He has left work to be a part of the created purpose for man; the curse involves the fact that work will no longer be unencumbered. It will include burden and hindrance, which Genesis 3:19 calls “the sweat of your face.” Genesis 3:17 says, “cursed is the ground,” but we do not consider this a curse upon agriculture alone, because there is no profession that is not ultimately derived from the ground. For example, we work with wood or various metals, ores, or alloys. Our medicines come from plants growing in the earth. Our animals, from which come our clothing, shoes, and a great steak dinner, survive upon it. When God curses the ground He invariably spreads the curse into every conceivable type of work man may ever do, and sweating is not about the literal act of perspiring, but about the fact that work will take something out of us. It is to be energy-depleting.

To wish for or to strive for a life free from the burden and hindrance of work is to reach for what cannot, should not, and will not be in this life. Even redemption does not remove the temporal consequences of the curse upon mankind or our own sin, but only removes the eternal consequences of it and bestows the future hope of its end in and with Christ Jesus our Lord. Work must not be viewed as evil or something to be avoided, but as a way in which we serve God in His providence and fulfill our created purpose.

Love Thy Neighbor
Work gives us the opportunity to keep what Christ called the “second greatest” commandment, “love thy neighbor.” The Swedish theologian Gustav Wingren stated, “God does not need your good works, but your neighbor does.” (3) This is what followers of Calvin called “the cultural mandate. (4) This means that we are not individuals in our vocations but a part of the greater whole. In fact, our vocations are to function in and through our culture. Christianity is not meant to be applied topically. In our vocations we are in the mix of life, not separate or exclusive. Here we can be salt and light. Where do we most often find the Lord Jesus in the Gospels but in the mix? In the cultural mandate, Luther’s milkmaid is loving her neighbor who needs milk, and so are the delivery man who brings it and the store who sells it, even if they do it unintentionally, when it is just a job to them.

Consider John 5:17 where the Lord Jesus responds to an accusation that he has violated the Sabbath work laws (an issue outside the scope of this article). He replies, “My father has been working until now, and I have been working.” Imagine if God should at any time retire, step out of the business of providence, and set aside His sovereign role in all that exists. How long could the world last? Colossians 1:17 states that “by him all things consist,” so we must conclude that the world would cease at the moment He stopped working. (5)

Conclusion
Work in the truest sense reflects our working creator and is a real part of being in His image, since when we work, we are required to be rational, moral, and creative. Work is what we were created to do. Our vocation is a divine calling by which we serve God and love our neighbor. Through it, we affect our culture and reflect in image our creator God. Yes, it is often overwhelming and burdensome, and yes, we are human to desire that it not be so, but let it move us to long for a better country to come, not escape or alter the current one. Work is necessary but not evil, and no amount of money can buy us out of it. Remember, vacation is not a vocation, and even vacation is not always that good."

Notes
1. Gene Edward Veith, “The Doctrine of Vocation: How God Hides Himself in Human Work,” Modern Reformation, 8, no. 3 (May/June 1999), 4.
2. Veith, 5.
3. Veith, 5.
4. W. Robert Godfrey, “Neither Individualism nor Statism,” Modern Reformation. 8, no.3 (May/June 1999), 22.
5. God’s rest from work noted in Genesis 2:1-3 is a rest from His work of creation, not His work of sustaining. Colossians 1:17 states “by him all things consist,” which means “to hold together,” so obviously He continued to sustain while He rested. Even on the Sabbath, when the Israelites were commanded not to work, they could do any work that was necessary to sustain life. The Lord Jesus was accused of Sabbath-breaking for this very type of work in the picking of corn (Luke 6:1-5).

Reprinted with permission from the Business Reform magazine,
a bimonthly magazine published by The Business Reform Foundation (www.businessreform.com), Ashland, Ohio

THE TRUE CHARACTER OF PRAISE...an exposition of Psalm 119:12 by Charles Bridges

2009-06-02T02:12:00.010-05:00

Psalm 119:12

"Blessed are You, O Lord:

teach me Your statutes."

“Praise is lovely for the upright.” It is at once their duty and their privilege. But what does highest exercise amount to, when placed on the ground of its own merit? We clothe our ideas with magnificence of language, and deck them out with all the richness of imagery; and perhaps we are pleased with our forms of praise. But what are they in His sight beyond the offering of a contemptible worm, spreading before its Maker its own mean and low notions of Divine Majesty? If a worm were to raise its head, and cry—’O sun! You are the source of light and heat to a widely-extended universe’—it would, in fact, render a higher praise to the sun, than we can ever give to our Maker. Between it and us there is some proportion—between us and God none. Yet, unworthy as the offering confessedly is, He will not despise it. No, more, instead of spurning it from His presence, He has revealed Himself as “inhabiting the praises of Israel;” thus intimating to us, that the service of praise is “set forth in His sight as incense;” and at the same time, that it should be the daily and unceasing exercise of one at his own home.

The true character of praise, however, depends entirely upon the state of the heart. In the contemplative philosopher it is only cheerless, barren admiration: in the believer it becomes a principle of comfort and encouragement. For, can he forget the revelation, which his God has given of Himself in the gospel of His dear Son; how it divests every attribute of its terrors, and shines before us in all the glory of His faithfulness and love? The ascription of praise, “Blessed are You, O Lord,” frames itself therefore into the prophet’s song, “Who is a God like You, who pardons iniquity, and passes by the transgression of the remnant of His heritage? He retains not His anger forever, because He delights in mercy.”

Truly then He is “blessed” in Himself, and delights to communicate His blessedness to His people. Hence we are emboldened to ask for continual “teaching in His statutes,” in the truths which He has revealed, and the precepts which He has enjoined; that we may “be followers of Him, as dear children,” and “walk with Him in love.”

The practical influence, however, of Divine light, constitutes its peculiar privilege.

Man’s teaching puffs up—God’s teaching humbles.
Man’s teaching may lead us into error as well as into truth—God’s teaching is “the unction from the Holy One, by which we know all things.”
Man’s teaching may make us more learned—God’s teaching makes us more holy.

It persuades, while it enlightens. It draws the heart, inclines the will, and carries out the soul to Christ. The tried character of God encourages us to look for His teaching, “Good and upright is the Lord; therefore will He teach sinners in the way.” Our warrant is especially confirmed in approaching Him as our covenant God, “Lead me in Your truth, and teach me; for You are the God of my salvation. Teach me to do Your will: for You are my God.”

Reader! do you desire to praise your God? Then learn to frequent the new and living way, “by which alone you can offer your sacrifice acceptably.”And while engaged in this holy service, inquire, surrounded as you are with the means of instruction, what progress you are making in His statutes. Seek to have a deeper acquaintance with the character of God. Seek to be the vessels of honor and glory, into which He is pouring more and more continually, “until they be filled with all the fullness of God.”

Value the unspeakable blessing of Divine teaching, by which you learn to live the life, and begin the blessedness of God.

DON'T WASTE YOUR TWEETS...using technology to glorify the Lord and promote His truth - even if it's during worship services

2009-06-01T11:45:00.020-05:00

updated

As the nation prepares itself for General Motors to become Government Motors by virtue of bankruptcy; as families are awaiting the less than hopeful news about Air France flight 447 that has gone missing over the ocean near the west coast of Africa; and as most of us are experiencing difficult times financially due to the economy - some prominent pastors in the Christian blogosphere have voiced concern about a possible trend on whether or not it is appropriate for believers to be "twittering" during worship services. On a scale of 1 to 10 this issue at face value is at best a 2. The only reason I address it here is because some have tried to make what is tertiary, primary.

Surprisingly, one of those pastors is a favorite of mine and maybe yours, Dr. John Piper. I like Piper - especially the books he has penned. He has spent most of his ministry consumed with calling the body of Christ to the supremacy of God in all things; to sound theology in life and practice; to biblical fidelity; to the gospel of sola fide; and to do so with an unmistakable joy and delight in the One Triune God of the Scriptures. It is a holy mission he has been about for which I support him and have benefited greatly. I have featured here recently his videos on President Obama on abortion; the prosperity gospel; and an interview that he did with Tim Keller and D.A. Carson. All excellent and worthy of your time and attention.

That is why it came as a surprise to read his recent words in relation to twittering during worship services.

Here is a portion of his words:

Preaching and hearing preaching are worship. Preaching is expository exultation. The preacher is explaining the Bible and applying the Bible and EXULTING over the truth in the Bible. The listener is understanding, and applying, and joining in the exultation. Hearing preaching is heart-felt engagement in the exposition and exultation of the Word of God.

This is a fragile bond. The fact that an electric cord is easily cut, does not mean that the power flowing through it is small. It produces bright and wonderful effects. So it is with preaching. Great power flows through fragile wires of spiritual focus.

Perfume can break it. A ruffled collar can break it. A cough can break it. A whisper can break it. Clipping fingernails, chewing gum, a memory, a stomach growl, a sunbeam, and a hundred other things can break it. The power that flows through the wire of spiritual attention is strong, but the wire is weak.

The first paragraph I agree with mostly. The last two are seem a bit odd to me.

Preaching God's Word

Preaching God's Word rightly divided and listening to it with a life desiring to obey its truth is foundational to one's Christian life (cp, 2 Tim. 2:15; 2 Thess. 2:13; 2 Tim. 3:16-4:5; Luke 6:46). Preaching God's Word as a workman unashamed is very important and essential in the worship of our Lord publicly. But it is just as important to present ourselves as living sacrifices daily (Roms. 12:1-2). To eat and drink to the glory of God (1 Cor. 10:31). Confession of sin (Psalm 51; 66:18); unfeigned prayer (Eph. 6:18-21; Luke 18:1); singing a new song in our hearts to the Lord (Psalm 96; Col. 3:16-17; Eph. 5:17-20); or giving cheerfully to the Lord of our finances (2 Cor. 9) is also a valuable part of worship. So while the relationship between preaching and parishioner is valuable, it is only one aspect in biblical worship.

To illustrate, if you are not a preacher, but are doing your vocation or trade with excellence to the Lord, then it is an act of worship to God (Col. 3:17). This was Luther's point paraphrased: "the shoe-maker and the preacher have this in common." IOW, the pastor's work is not more holy than the average Joe doing his job well or the average Jenny investing her life in her home and children. Both are instruments of praise to God and bring exultation to the Lord Jesus Christ. In fact, nowhere does Scripture teach that being filled with the Spirit begins with or finds itself solely in the act of preaching (read Eph. 5:17-20; Gal. 5:20-23). In fact, attitudes and actions such as meditating on God's Word (Psalm 1); craving God's Word (1 Peter 2:2); hiding His Word in your heart (Psalm 119:9-11); obeying God's Word (John 14:15) etc. might have a more important role than the one of preaching God's Word.

Electric Cords Can Be Cut by Whispers and Sunbeams

With that as a premise, where I would respectively and humbly take exception with brother Piper is the notion that the connection between the Word preached and the Word heard is a "fragile bond" that can be "easily cut" because "great power flows through fragile wires of spiritual focus." To suggest that that bond (if there is one) can be easily severed by things such as perfume, whispers, chewing gum, a cough, sunbeams, etc. is silly.

Now for a moment, take John's premise of "fragile wires" being severed by "whispers and sunbeams" and apply that to the preaching ministry of those we see in the Scriptures:

apply it to Elijah on Mt. Carmel who in front of 450 of Baal's prophets he calls down fire from heaven that consumes the water-drenched sacrifice upon the alter and then brought them down to the brook Kishon and slit their throats (1 Kings 18:20-40).
apply it to Stephen's last sermon where he is being stoned to death while delivering the gospel (Acts 7).
try applying that ruffling a collar and stomach noises are sufficient forces to disrupt the Holy Spirit in the ministry of the Word to His people in Sunday worship with the heated inquisition of Paul when preaching at Mars Hill or while he was preaching to the violent crowds at Lystra where the Jews from Antioch and Iconium seized Paul, stoned him, and left him for dead (Acts 17:16ff; 14:8-20).
bring that fragile axiom into the arena of Peter's great gospel message at Pentecost continuing to his two sermons at Solomon's portico where he was ultimately arrested (Acts 2-4).
or better yet, apply that to the preaching ministry of John the Baptist or our Lord Himself in their less than quiet, serene settings (Matt. 5-7; Matt. 23; Matt. 3).

The list goes on and on. Respectively, I believe that Piper's assertion that there are delicate cords in which the spiritual forces flow between pastor and pew sounds more like frustrated Monasticism than the biblical preaching of the Lord, the Apostles, the early church fathers, and the reformers of the 15th-18th centuries.

One last example:

Could you imagine the preaching ministry of George Whitefield being defined with fragile electric cords like this? Picture Whitefield fearlessly thundering aloud the gospel of our Lord Jesus Christ while enduring insults both verbal and physical at his meetings. Picture fights breaking out at his meetings; unsavory disgusting things being thrown at him as an act of derision; where he is publicly mocked relentlessly for his severe cross-eyed handicap while he was heralding the gospel. Could you imagine him being concerned about the connection between the Word and the people being prohibited because of "sunbeams and whispers, someone clearing their throat or their stomach making noises", etc.? He would have laughed at the notion that those trite little things were powerful enough to stifle for even a moment the preaching of God's Word to those listening.

Beloved, have the "electric cords" of American Christianity really become that flimsy that pastors today fear they can be lacerated by "whispers and sunbeams?" So we see the ministry of the Holy Spirit in the lives of others while His Word is being proclaimed as so weak that we ourselves have to create an almost perfect atmosphere for Him to operate? For if we do, then I would suggest sleeping in on Sunday. Just stay home, download the best DVD or MP3 you can find on any given text of Scripture and listen to in the peaceful surroundings of your home. What the church in America maybe needs is a bit of sovereign interruption on Sunday morning... Sometimes our carefully cultivated programs and plans need to be shattered to crumble self-reliance, to humble us, and to cause our dependency for all things to be in the Lord alone and not ourselves. This is precisely the place where He will receive the greatest glory and praise (i.e. remember Gideon - Judges 7). If the spiritual forces of the Christian faith proclaimed in a worship service can so easily be cut by a cough or a stomach growl or fingernails being clipped, then what kind of faith are we really proclaiming?

Bring this same logic back to the theme of twittering. It is being suggested that if you "tweet" during a service you are disrupting worship - potentially "cutting the fragile cords." That you are no longer engaged in what the pastor is saying; you are not worshipping; you are too distracted to possibly be communing with God or your fellow believers in reverence to the Lord. Sounds a bit foolish doesn't it?

Under that principle, note taking would cause a similar disturbance along with watching a PowerPoint of the message. Video feeding the pastor's preaching to other campus sites would be as equally disruptive to worship. (You can see where this kind of logic leads).

Twitter Away to the Glory of God

Beloved, if you tweet, then I want to encourage you this week at church to take notes, type on your laptops, use your iPhones and Blackberrys and also tweet away. Use the technology wisely, but use it indeed, to share an encouraging word from His Word being preached. Live-blogging has been condoned by Piper and most evangelical leaders for the past 3 or 4 years. Not one concern was ever voiced about having several web-geeks typing full outlines with textual explanations of what the pastor has just said - in fact it has been praised as being an asset to the ministry not a detriment. So why then when it comes to micro-blogging with twitter has this crossed the line? I don't have the answer either.

May I offer a few helpful suggestions that when you tweet during a worship service (remember you only have 140 characters to use for each entry) you don't waste them:

1. May you seek to glorify the Lord by what you say and how you say it (1 Cor. 10:31; Col. 3:17)

2. Write to have your thoughts seasoned with grace, truth and humility (Eph. 4:29)

3. Seek to be redemptive; not just to be right, real, or relevant (Col. 3:8-13)

4. When posting during a worship service, post something that the Lord is teaching you through that service. Encourage someone else that couldn't be in church with a portion of a verse, a thought from the message, or an insight into a verse the pastor has given. Do your normal tweeting and follow up away from church. IOW, sanctify your tweets while in church. This way you honor your pastor and still can use twitter to benefit others (1 Thess. 5:12-14)

5. Don't use your tweets to vent against another, speak wrongly against another, or even sow seeds of discord against another. Take the high ground of Christian charity by not repaying evil for evil. Remember to bless those who curse you, do good to them that hate you, and pray for those that despitefully use you and persecute you (Matt. 5:44-48)

6. Be respectful of those around you. Just as with anything in a church service don't draw attention to yourself. Consider other people's needs greater than your own. Demonstrate humility and Christian charity. If you tweet, keep them very few in number so you can stay engaged in the service itself (just as with note-taking). (Phil. 2:1-4; Roms. 15:1-10)

7. Lastly, keep your tweets when posting from a worship service focused on what is happening in the service itself. Focus on the passage being preached or the gospel. You never know what follower you have on twitter that needs to be encouraged from the Word of God or in the hope of the gospel. And as you know, they may RT your tweet to hundreds of others on their list as well (Psalm 119:169-176)

Also, here are some real disturbance during a worship service to guard against:

1. Unbiblical, God is my girl-friend songs being offered as praise and worship

2. Pastor's who get raptured in their own stories and rhetoric rather than preaching the Word of God

3. Alliterations in sermon outlines. Please think hard before using them. Most are not good at it and done poorly can be prohibitive to your preaching and to the listeners to hear ten points forced so all can begin with the letter e

4. Mechanical prayers used for transition purposes

5. 30 minutes of tremendous Christ-centered worship in song followed by ten minutes of announcements

6. Using the famous of society to give credence and validity to the gospel of our Lord Jesus Christ

7. Confusing patriotism with biblical Christianity where politicians are given pulpit time to promote moralism but not the gospel

8. And lastly, opinion elevated to biblical status because so and so affirms it. Truth by evangelical celebrity preference is a poor foundation to build ones Christian life upon

Twitter Is a Communication Tool - Let's Use it Wisely

Like PowerPoint, live video-feeds. etc. Use it for God and His glory. If the wires between preaching and hearing the Word preached are as weak as Piper might say it is, may I suggest - get better wire.

The initial problem is really not with the one twittering, but with the one behind the pulpit preaching. To the pastors, preach with such power and authority that hearing Christ-centered messages bring us to our faces before a holy God in worship, praise, prayer, reverence, contrition with brokenness and humility. If the Holy Spirit is truly working in that worship service, twittering would not be able break the strong cords of the anointing of the Holy Spirit in worship.

And it just might encourage others not at that service to be encouraged in their walk with the Lord as well.

I appreciate Dr. Piper and His Ministry Greatly

If any of you attend John Piper's church you are blessed. He is a godly man who is one of the finest preachers in the world today. His passion for God and His glory in all things is infectious and contagious. If I were a member of his church I would have one major problem in the worship on Sunday mornings: there is so many good insights that he unfolds in each sermon, it would be very difficult to not want to tweet throughout the entire service so others could be blessed as well :-).

May our worship not be feigned; may we be attentive as God's people to the preaching of His Word; may we be ready and available to minister a word of grace to others as the Lord gives opportunity (even through twitter); may we do so preferring others more than ourselves; and in all we do - do it solely for God and His glory alone through Jesus Christ our Lord in the power of the Holy Spirit!

Let us be both faithful hearers and doers of the Word this week. Amen?

THE CONTAGIOUS, INFECTIOUS DOCTRINES OF GRACEJohn Calvin's tulipus syndromus

2009-05-28T10:04:00.005-05:00

updated and en encore presentation

About three years ago or so, Dr. Caner - Dean of Students at Liberty Theological Seminary, boldly asserted that "Calvinism is a virus."

Ouch!

Uncharitable words that sting, and to be sure, seemingly were meant to hurt, intimidate, offend, stir anger, cause division, and discourage.

But let us not fret my friends... we do not return insult for insult... amen? I think Dr. Caner's diagnosis can be meant for our good. Could he be unwittingly correct in what he is saying? Could Calvinism really be a virus - but... one that's worth catching? I say yes it is!

Here is how I would unfold his unintended acronym of V.I.R.U.S.:

V. - Vitium totalis*
I. - Irresistible Grace
R. - Restricted redemption
U. - Unconditional election
S. - Saints preserved and persevering

*(vitium, latin for: fault, moral depravity, corruption, wickedness; and, totalis, latin for: complete, total, absolute; together they = total depravity.)

There are the five points of Calvinism (the doctrines of grace) according to Dr. Caner. I actually like this acronym a lot. It gives fresh definition to an infectious, contagious faith that no earthly antibiotic can cure once it is given to you by God's sovereign predestined plan for eternal life. This is our hope and assurance in salvation isn't it? All of grace; all of God; all of Christ; all of the Holy Spirit; all by the gospel. The elect of God; the chosen by Him in Christ before the foundations of the world, sealed with the Holy Spirit unto our day of redemption.

So I want to sincerely thank Dr. Caner for challenging my thoughts and being used as an agent of God's grace in my sanctification today - for which I am grateful.

So may we call all men everywhere to repent; to be eternally changed by the contagious life-transforming grace of the gospel of the Lord Jesus Christ that alone can arrest men's souls for eternity.

May all Christians lives be a witness for the Lord. May we be "contagious" with the gospel; being salt and light to a lost world that so desperately needs the gospel of grace to infect their lives -- making them immune to the eternal effects of sin.

Let us go into all the world and preach the gospel!

Sola fide, sola gratia, solus Christus, sola Scriptura, soli Deo gloria!
Steve
Rom. 3:21-31

JOHN OWEN ON LIMITED ATONEMENTthe unlimited sufficiency of the cross for the elect

2009-05-27T09:25:00.002-05:00

FOR WHOM DID CHRIST DIE?
by John Owen

The Father imposed His wrath due unto, and the Son underwent punishment for, either:
1. All the sins of all men;
2. All the sins of some men, or;
3. Some of the sins of all men.

In which case it may be said:
1. That if the last be true, all men have some sins to answer for, and so, none are saved;
2. That if the second be true, then Christ, in their stead suffered for all the sins of all the elect in the whole world, and this is the truth;
3. But if the first be the case, why are not all men free from the punishment due unto their sins?

You answer, "Because of unbelief."
I ask, Is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins!"

this has been an encore presentation

LOVED BY GOD AND CALLED TO BE SAINTS...the great privilege of being a child of God

2009-05-26T10:15:00.001-05:00

Rom. 1:7 ¶ "To all those in Rome who are loved by God and called to be saints: ¶ Grace to you and peace from God our Father and the Lord Jesus Christ." (emphasis mine).

This is written to those whom God loves - the great privilege of all Christians to be "loved by God." This was no generic love, but a very specific salvific love (1 John 3:1). IOW, the persons whom Paul addressed were not those who had been invited to the external privileges of the gospel, but these were the recipients of God's love who had been "called to be saints." His chosen ones, set apart from all eternity as vessels of mercy for HIs good pleasure.

"Grace to you and peace" is the language of the gospel; the language of great affection for those whom our Lord Jesus Christ has redeemed, whom the Father has chosen, and whom the Spirit has regenerated. "Grace" (the means of our redemption) and "peace" (our right standing before God having the enmity removed by the blood of His cross);

If you know Jesus Christ as your Lord and Savior, there is a profound, unshakable truth to which you may fix your assurance and hope for eternity today; you are "loved by God." Amen?