A Pilgrim's Progress

Repentance Unto Life

2008-10-14T13:45:00.001-04:00

Repentance Unto Life by Charles Spurgeon...

I'm pretty sure this needs to be a constant and recurring source of meditation for me after this past year. "Repentance unto life," brings with it spiritual life, and I need to embrace spiritual life, and therefore "repentance" — turning away from sin.

Romans 12:18

2008-08-08T09:00:00.000-04:00

One of the surest tests of faith is to trust in God to avenge those who wrong us. That's right, as a believer of faith, we trust in God for not only redemption, but revenge. When all is forgiven of us, how can we not forgive our brother? It is God, and God alone, who stands as the just judge to render each according to his works. God's grace covers a multitude of sins; but we're admonished to strive for Crowns of righteousness, by labors for His Kingdom and good works. In doing so, we store up for ourselves treasures in Heaven. We don't accomplish that goal by getting side-tracked in verbally spiting an antagonist, or seeking personal vengeance. "Vengeance belongs to me. I will pay them back, declares the Lord."

International Standard Version (©2008)
Do not take revenge, dear friends, but leave room for God's wrath. For it is written, "Vengeance belongs to me. I will pay them back, declares the Lord."

New American Standard Bible (©1995)
Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "VENGEANCE IS MINE, I WILL REPAY," says the Lord.

GOD'S WORD® Translation (©1995)
Don't take revenge, dear friends. Instead, let God's anger take care of it. After all, Scripture says, "I alone have the right to take revenge. I will pay back, says the Lord."

King James Bible
Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

American King James Version
Dearly beloved, avenge not yourselves, but rather give place to wrath: for it is written, Vengeance is mine; I will repay, said the Lord.

American Standard Version
Avenge not yourselves, beloved, but give place unto the wrath of God : for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord.

Bible in Basic English
Do not give punishment for wrongs done to you, dear brothers, but give way to the wrath of God; for it is said in the holy Writings, Punishment is mine, I will give reward, says the Lord.

Douay-Rheims Bible
Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.

Darby Bible Translation
not avenging yourselves, beloved, but give place to wrath; for it is written, Vengeance belongs to me, I will recompense, saith the Lord.

English Revised Version
Avenge not yourselves, beloved, but give place unto wrath: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord.

Webster's Bible Translation
Dearly beloved, avenge not yourselves, but rather give place to wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Weymouth New Testament
Do not be revengeful, my dear friends, but give way before anger; for it is written, "'Revenge belongs to Me: I will pay back,' says the Lord."

World English Bible
Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord."

Charity and Its Fruits

2008-04-25T15:00:00.001-04:00

Charity and Its Fruits: The Spirit of Charity the Opposite of an Angry or Wrathful Spirit.. A Sermon by Jonathan Edwards.

1 Corinthians 13:5, "Charity . . . is not easily provoked."

HAVING declared that charity is contrary to the two great cardinal vices of pride and selfishness, those deep and ever-flowing fountains of sin and wickedness in the heart, the apostle next proceeds to show that it is also contrary to two things that are commonly the fruits of this pride and selfishness, viz. an angry spirit, and a censorious spirit. To the first of these points I would now turn your attention, viz. that charity “is not easily provoked.” The doctrine here set before us is,

THAT THE SPIRIT OF CHARITY, OR CHRISTIAN LOVE, IS THE OPPOSITE OF AN ANGRY OR WRATHFUL SPIRIT OR DISPOSITION.

In speaking to this doctrine, I would inquire, first, in what consists that angry spirit or temper to which a Christian spirit is contrary; and, next, give the reason why a Christian spirit is contrary to it.

I. What is that angry or wrathful spirit to which charity, or a Christian spirit, is contrary? — It is not all manner of anger that Christianity is opposite and contrary to. It is said in Eph. 4:26, “Be ye angry, and sin not;” which seems to suppose that there is such a thing as anger without sin, or that it is possible to be angry in some cases, and yet not offend God. And therefore it may be answered, in a single word, that a Christian spirit, or the spirit of charity, is opposite to all undue and unsuitable anger. But anger may be undue or unsuitable in four respects: in its nature, its occasion, its end, and its measure. And,

1. Anger may be undue and unsuitable in respect to its nature. — Anger may be defined to be an earnest and more or less violent opposition of spirit against any real or supposed evil, or in view of any fault or offense of another. All anger is opposition of the mind against real or supposed evil; but it is not all opposition of the mind against evil that is properly called anger. There is an opposition of the judgment, that is not anger; for anger is the opposition, not of the cool judgment, but of the spirit of the man, that is, of his disposition or heart. But here, again, it is not all opposition of the spirit against evil that can be called anger. There is an opposition of the spirit against natural evil that we suffer, as in grief and sorrow, for instance, which is a very different thing from anger; and in distinction from this, anger is opposition to moral evil, or evil real or supposed, in voluntary agents, or at least in agents that are conceived to be voluntary, or acting by their own will, and against such evil as is supposed to be their fault. But yet again, it is not all opposition of spirit against evil, or faultiness in voluntary agents, that is anger; for there may be a dislike, without the spirit being excited and angry; and such dislike is an opposition of the will and judgment, and not always of the feelings — and in order to anger, the latter must be moved. In all anger there must he earnestness and opposition of feeling, and the spirit must be moved and stirred within us. Anger is one of the passions or affections of the soul, though, when called an affection, it is, for the most part, to be regarded as an evil affection.

Such being the nature of anger in general, it may now be shown wherein anger is undue or unsuitable in its nature. And this is the case with all anger that contains ill-will, or a desire of revenge. Some have defined anger to be a desire of revenge. But this cannot be considered a just definition of anger in general; for if so, there would be no anger that would not imply ill-will, and the desire that some other might be injured. But doubtless there is such a thing as anger that is consistent with goodwill; for a father may be angry with his child, that is, he may find in himself an earnestness and opposition of spirit to the bad conduct of his child, and his spirit may be engaged and stirred in opposition to that conduct, and to his child while continuing in it; and yet, at the same time, he will not have any proper ill-will to the child, but on the contrary, a real goodwill; and so far from desiring its injury, he may have the very highest desire for its true welfare, and his very anger be but his opposition to that which he thinks will be of injury to it. And this shows that anger, in its general nature, rather consists in the opposition of the spirit to evil than in a desire of revenge.

If the nature of anger in general consisted in ill-will and a desire of revenge, no anger would be lawful in any case whatever; for we are not allowed to entertain ill-will toward others in any case, but are to have goodwill to all. We are required by Christ to wish well to and pray for the prosperity of all, even our enemies, and those that despitefully use us and persecute us (Mat. 5:44); and the rule given by the apostle is, “Bless them which persecute you: bless, and curse not” (Rom. 12:14); that is, we are only to wish good and pray for good to others, and in no case to wish evil. And so all revenge is forbidden, if we except the vengeance which public justice takes on the transgressor, in inflicting which men act not for themselves, but for God. The rule is, “Thou shalt not avenge, nor bear any grudge against the children of thy people; but thou shalt love thy neighbour as thyself: I am the Lord” (Lev. 19:18); and says the apostle, “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, “Vengeance is mine; I will repay, saith the Lord” (Rom. 12:19). So that all the anger that contains ill-will or a desire of revenge, is what Christianity is contrary to, and by the most fearful sanctions forbids. Sometimes anger, as it is spoken of in the Scripture, is meant only in the worst sense, or in that sense of it which implies ill-will and the desire of revenge; and in this sense all anger is forbidden, as in Eph. 4:31, “Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice;” and again, in Col. 3:8, “But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.” Thus anger may be irregular and sinful with respect to its nature. And so,

2. Anger may be unsuitable and unchristian in respect to it’s occasion. — And such unsuitableness consists in its being without any just cause. Of this Christ speaks when he says, “Whosoever is angry with his brother without a cause shall be in danger of the judgment” (Mat. 5:22). And this may be the case in three ways: —

First, when the occasion of anger is that which is no fault at all in the person that is its object. This is not infrequently the case. Many persons are of such a proud and peevish disposition, that they will be angry at anything that is in any respect against them, or troublesome to them, or contrary to their wishes, whether anybody be to blame for it or not. And so sometimes men are angry with others for those things that are not from their fault, but which happen merely through their involuntary ignorance, or through their impotence. They are angry that they have not done better, when the only cause was, that the circumstances were such that they could not do otherwise than they did. And oftentimes persons are angry with others, not only for that which is no fault in them, but for that which is really good, and for which they ought to be praised. So it always is when men are angry at God, and fret at his providence and its dispensations toward them. Thus to be fretful and impatient, and to murmur against God’s dealings, is a most horribly wicked kind of anger. And yet this very often is the case in this wicked world. This is what the wicked Israelites were so often guilty of, and for which so many of them were overthrown in the wilderness; and this was what Jonah, though a good man, was guilty of when he was angry with God without a cause angry for that for which he should have praised God, viz. his great mercy to the Ninevites. Oftentimes, also, persons’ spirits are kept very much in a fret by reason of things going contrary to them, and their meeting with crosses and disappointments and entanglements in their business, when they will not own that it is God they fret at and are angry with, and do not even seem to be convinced of it themselves. But, indeed, such fretfulness can be interpreted no other way; and whatever they may pretend, it is ultimately aimed against the Author of providence — against the God who orders these cross events, so that it is a murmuring and fretting against him.

And it is a common thing, again, for persons to be angry with others for their doing well, and that which is only their duty. There never was so much bitterness and fierceness of anger among men one to another, and so much hostility and malice, for any one thing, as there has been for well-doing. History gives no accounts of any such cruelties as those practiced toward God’s people on account of their profession and practice of religion. And how annoyed were the scribes and Pharisees with Christ for doing the will of his Father in what he did and said while on earth! When men are angry with others, or with civil or ecclesiastical authorities, for proceeding regularly against them for their errors or sins, they are angry with them for well-doing. And this is the case when they are angry with their neighbors or brethren in the church for bearing a due testimony against them, and endeavoring to bring them to justice when the case requires it. Often men are angry with others not only for well-doing, but for doing those things that are acts of friendship to them, as when we are angry with others for administering Christian reproof for anything they observe in us that is wrong. This the Psalmist said he should accept as a kindness — “Let the righteous smite me, it shall be a kindness;” but such as are angry with it, foolishly and sinfully take it as an injury. In all these things, our anger is undue and unreasonable with regard to its occasion, when that occasion is no fault of the one with whom we are angry. And so,

Second, anger is unsuitable and unchristian as to its occasion, when persons are angry upon small and trivial occasions, and when, though there be something of blame, yet the fault is very small, and such as is not worth our being stirred and engaged about. God does not call us to have our spirits ceaselessly engaged in opposition, and stirred up in anger, unless it be on some important occasions. He that is angry at every little fault he may see in others, is certainly one with whom it is otherwise than is expressed in the text. Of him that is provoked at every little, trifling thing, it surely cannot be said that he is “not easily provoked.” Some are of such an angry, fretful spirit, that they are put out of humor by every little thing, and by things in others, in the family, or in society, or in business, that are no greater faults than they themselves are guilty of every day. Those that will thus be angry at every fault they see in others, will be sure to be always kept in a fret, and their minds will never be composed; for it cannot be expected in this world but that we shall continually be seeing faults in others, as there are continually faults in ourselves. And therefore it is that Christians are directed to be “slow to speak, slow to wrath” (Jam. 1:19); and that it is said, that “He that is soon angry, dealeth foolishly.” He that diligently guards his own spirit will not be very frequently or easily angry. He wisely keeps his mind in a calm, clear frame, and does not suffer it to be stirred with anger, except on extraordinary occasions, and those that do especially call for it. And again,

Third, anger may be unsuitable and unchristian in its occasion, when our spirits are stirred at the faults of others chiefly as they affect ourselves, and not as they are against God. We should never be angry but at sin, and this should always be that which we oppose in our anger. And when our spirits are stirred to oppose this evil, it should be as sin, or chiefly as it is against God. If there be no sin and no fault, then we have no cause to be angry; and if there be a fault or sin, then it is infinitely worse as against God than it is as against us, and therefore it requires the most opposition on that account. Persons sin in their anger when they are selfish in it; for we are not to act as if we were our own, or for ourselves simply, since we belong to God, and not to ourselves. When a fault is committed wherein God is sinned against, and persons are injured by it, they should be chiefly concerned, and their spirits chiefly moved against it, because it is against God; for they should be more solicitous for God’s honor than for their own temporal interests. All anger, as to occasion, is either a virtue or a vice, for there is no middle sort, that is neither good nor bad; but there is no virtue or goodness in opposing sin, unless it be opposed as sin. The anger that is virtuous is the same thing which, in one form, is called zeal. Our anger should be like Christ’s anger. He was like a lamb under the greatest personal injuries, and we never read of his being angry but in the cause of God against sin as sin. And this should be the case with us. And as anger may, in these three ways, be unsuitable and unchristian with respect to the occasion or cause of it, so,

3. It may be undue and sinful with respect to its end. — And this in two particulars.

First, when we are angry without considerately proposing any end to be gained by it. In this way it is that anger is rash and inconsiderate, and that it is suffered to rise, and be continued, without any consideration or motive. Reason has no hand in the matter; but the passions go before the reason, and anger is suffered to rise before even a thought has been given to the question, of what advantage or benefit will it be, either to me or others? Such anger is not the anger of men, but the blind passion of beasts: it is a kind of beastly fury, rather than the affection of a rational creature. All things in the soul of man should be under the government of reason, which is the highest faculty of our being; and every other faculty and principle in the soul should be governed and directed by that to its proper end. And, therefore, when our anger is of this kind, it is unchristian and sinful. And so it is,

Second, when we allow ourselves to be angry for any wrong end. Though reason would tell us, with regard to our anger, that it cannot be for the glory of God, or of any real benefit to ourselves, but, on the other hand, much to the mischief of ourselves or others, yet, because we have in view the gratification of our own pride, or the extension of our influence, or getting in some way superiority to others, we allow anger as aiding to gain these or other ends, and thus indulge a sinful spirit. And, lastly,

4. Anger may be unsuitable and unchristian with respect to its measure. — And this, again, in two particulars, as to the measure of its degree, and the measure of its continuance. And,

First, when it is immoderate in degree. Anger may be far beyond what the case requires. And often it is so great as to put persons beyond the control of themselves, their passions being so violent, that, for the time, they know not what they do, and seem to be unable to direct and regulate either their feelings or conduct. Sometimes men’s passions rise so high that they are, as it were, drunk with them, so that their reason is gone, and they act as if beside. themselves. But the degree of anger ought always to be regulated by the end of it, and it should never be suffered to rise any higher than so far as tends to the obtaining of the good ends which reason has proposed. And anger is also beyond measure, and thus sinful,

Second, when it is immoderate in its continuance. It is a very sinful thing for persons to be long angry. The wise man not only gives us the injunction, “Be not hasty in thy spirit to be angry,” but he adds, that “anger resteth in the bosom of fools” (Ecc. 7:9); and, says the apostle, “Be ye angry, and sin not: let not the sun go down upon your wrath” (Eph. 4:26). If anger be long continued, it soon degenerates into malice, for the leaven of evil spreads faster than the leaven of good. If a person allows himself long to hold anger towards another, he will quickly come to hate him. And so we find that it actually is among those that retain a grudge in their hearts against others for week after week, and month after month, and year after year. They do, in the end, truly hate the persons against whom they thus lay up anger, whether they own it or not. And this is a most dreadful sin in the sight of God. All, therefore, should be exceedingly careful how they suffer anger long to continue in their hearts.

Having thus shown what is that angry or wrathful spirit to which charity or a Christian spirit is contrary, I pass, as proposed, to show,

II. How charity, or a Christian spirit, is contrary to it. — And this I would do by showing, first, that charity or love, which is the sum of the Christian spirit, is directly, and in itself, contrary to the anger that is sinful; and, secondly, that the fruits of charity which are mentioned in the context, are all contrary to it. And,

1. Christian charity, or love, is directly, and in itself, contrary to all undue anger. — Christian love is contrary to anger which is undue in its nature, and that tends to revenge, and so implies ill-will; for the nature of love is goodwill. It tends to prevent persons from being angry without just cause, and will be far from disposing anyone to be angry for but little faults. Love is backward to anger, and will not yield to it on trivial occasions, much less where there is no cause for being angry. It is a malignant and evil, and not a loving spirit, that disposes persons to be angry without cause. Love to God is opposite to a disposition in men to be angry at others’ faults chiefly as they themselves are offended and injured by them: it rather disposes them to look at them chiefly as committed against God. If love be in exercise, it will tend to keep down the irascible passions, and hold them in subjection, so that reason and the spirit of love may regulate them and keep them from being immoderate in degree, or of long continuance. And not only is charity, or Christian love, directly and in itself contrary to all undue anger, but,

2 All the fruits of this charity which are mentioned in the context are also contrary to it. — And I shall mention only two of these fruits, as they may stand for all, viz. those virtues that are contrary to pride and selfishness. And

First, love, or charity, is contrary to all undue and sinful anger, as, in its fruits, it is contrary to pride. Pride is one chief cause of undue anger. It is because men are proud, and exalt themselves in their own hearts, that they are revengeful, and are apt to be excited, and to make great things out of little ones that may be against themselves. Yea, they even treat as vices things that are in themselves virtues, when they think their honor is touched, or when their will is crossed. And it is pride that makes men so unreasonable and rash in their anger, and raises it to such a high degree, and continues it so long, and often keeps it up in the form of habitual malice. But, as we have already seen, love, or Christian charity, is utterly opposed to pride. And so,

Secondly, love, or charity, is contrary to all sinful anger, as, in its fruits, it is contrary to selfishness. It is because men are selfish and seek their own, that they are malicious and revengeful against all that oppose or interfere with their own interests. If men sought not chiefly their own private and selfish interests, but the glory of God and the common good, then their spirit would be a great deal more stirred up in God’s cause than in their own; and they would not be prone to hasty, rash, inconsiderate, immoderate, and long-continued wrath, with any who might have injured or provoked them; but they would in a great measure forget themselves for God’s sake, and from their zeal for the honor of Christ. The end they would aim at, would be, not making themselves great, or getting their own will, but the glory of God and the good of their fellow-beings. But love, as we have seen, is opposed to all selfishness.

In the application of this subject, let us use it,

1. In the way of self-examination. — Our own consciences, if faithfully searched and imperatively inquired of, can best tell us whether we are, or have been persons of such an angry spirit and wrathful disposition as has been described; whether we are frequently angry, or indulge in ill-will, or allow the continuance of anger. Have we not often been angry? And if so, is there not reason to think that that anger has been undue, and without just cause, and thus sinful? God does not call Christians into his kingdom that they may indulge greatly in fretfulness, and have their minds commonly stirred up and ruffled with anger. And has not most of the anger you have cherished been chiefly, if not entirely, on your own account? Men are often wont to plead zeal for religion, and for duty, and for the honor of God, as the cause of their indignation, when it is only their own private interest that is concerned and affected. It is remarkable how forward men are to appear, as if they were zealous for God and righteousness, in cases wherein their honor, or will, or interest has been touched, and to make pretense of this in injuring others or complaining of them; and what a great difference there is in their conduct in other cases, wherein God’s honor is as much or a great deal more hurt, and their own interest is not specially concerned. In the latter case, there is no such appearance of zeal and engagedness of spirit, and no forwardness to reprove and complain, and be angry, but often a readiness to excuse, and leave reproof to others, and to be cold and backward in anything like opposition to the sin.

And ask, still further, what good has been obtained by your anger, and what have you aimed at in it? or have you even thought of these things? There has been a great deal of anger and bitterness in things passing in this town on public occasions, and many of you have been present on such occasions; and such anger has been manifest in your conduct, and I fear rested in your bosoms. Examine yourselves as to this matter, and ask what has been the nature of your anger. Has not most, if not all of it, been of that undue and unchristian kind that has been spoken of? Has it not been of the nature of ill-will, and malice, and bitterness of heart — an anger arising from proud and selfish principles, because your interest, or your opinion, or your party was touched? Has not your anger been far from that Christian zeal that does not disturb charity, or embitter the feelings, or lead to unkindness or revenge in the conduct? And how has it been with respect to your holding anger? Has not the sun more than once gone down upon your wrath, while God and your neighbor knew it? Nay, more, has it not gone down again and again, through month after month, and year after year, while winter’s cold hath not chilled the heat of your wrath, and the summer’s sun hath not melted you to kindness? And are there not some here present that are sitting before God with anger laid up in their hearts, and burning there? Or, if their anger is for a time concealed from human eyes, is it not like an old sore not thoroughly healed, but so that the least touch renews the smart; or like a smothered fire in the heaps of autumn leaves, which the least breeze will kindle into a flame? And how is it in your families? Families are societies the most closely united of all; and their members are in the nearest relation, and under the greatest obligations to peace, and harmony, and love. And yet what has been your spirit in the family? Many a time have you not been fretful, and angry, and impatient, and peevish, and unkind to those whom God has made in so great a measure dependent on you, and who are so easily made happy or unhappy by what you do or say — by your kindness or unkindness? And what kind of anger have you indulged in the family? Has it not often been unreasonable and sinful, not only in its nature, but in its occasions, where those with whom you were angry were not in fault, or when the fault was trifling or unintended, or where, perhaps, you were yourself in part to blame for it? and even where there might have been just cause, has not your wrath been continued, and led you to be sullen, or severe, to an extent that your own conscience disapproved? And have you not been angry with your neighbors who live by you, and with whom you have to do daily? and on trifling occasions, and for little things, have you not allowed yourself in anger toward them? In all these points it becomes us to examine ourselves, and know what manner of spirit we are of, and wherein we come short of the spirit of Christ.

2. The subject dissuades from, and warns against, all undue and sinful anger. — The heart of man is exceeding prone to undue and sinful anger, being naturally full of pride and selfishness; and we live in a world that is full of occasions that tend to stir up this corruption that is within us, so that we cannot expect to live in any tolerable measure as Christians would do, in this respect, without constant watchfulness and prayer. And we should not only watch against the exercises, but fight against the principle of anger, and seek earnestly to have that mortified in our hearts, by the establishment and increase of the spirit of divine love and humility in our souls. And to this end, several things may be considered. And,

First, consider frequently your own failings, by which you have given both God and man occasion to be displeased with you. All your lifetime you have come short of God’s requirements, and thus justly incurred his dreadful wrath; and constantly you have occasion to pray God that he will not be angry with you, but will show you mercy. And your failings have also been numerous toward your fellowmen, and have often given them occasion to be angry with you. Your faults are as great, perhaps, as theirs: and this thought should lead you not to spend so much of your time in fretting at the motes in their eyes, but rather to occupy it in pulling the beams out of your own. Very often those that are most ready to be angry with others, and to carry their resentments highest for their faults, are equally or still more guilty of the same faults. And so those that are most apt to be angry with others for speaking evil of them, are often most frequent in speaking evil of others, and even in their anger to vilify and abuse them. If others, then, provoke us, instead of being angry with them, let our first thoughts be turned to ourselves, and let it put us on self-reflection, and lead us to inquire whether we have not been guilty of the very same things that excite our anger, or even of worse. Thus, thinking of our own failings and errors would tend to keep us from undue anger with others. And consider, also,

Second, how such undue anger destroys the comfort of him that indulges it. It troubles the soul in which it is, as a storm troubles the ocean. Such anger is inconsistent with a man’s enjoying himself, or having any true peace or self-respect in his own spirit. Men of an angry and wrathful temper, whose minds are always in a fret, are the most miserable sort of men, and live a most miserable life; so that a regard to our own happiness should lead us to shun all undue and sinful anger. Consider, again,

Third, how much such a spirit unfits persons for the duties of religion. All undue anger indisposes us for the pious exercises and the active duties of religion. It puts the soul far from that sweet and excellent frame of spirit in which we most enjoy communion with God, and which makes truth and ordinances most profitable to us. And hence it is that God commands us not to approach his altars while we are at enmity with others, but “first to be reconciled to our brother, and then come and offer our gift” (Mat. 5:24); and that by the apostle it is said, “I will, therefore, that men pray everywhere, lifting up holy hands, without wrath and doubting” (1 Tim. 2:8). And, once more, consider,

Fourth, that angry men are spoken of in the Bible as unfit for human society. The express direction of God is, “Make no friendship with an angry man, and with a furious man thou shalt not go: lest thou learn his ways, and get a snare to thy soul” (Pro. 22:24, 25). Such a man is accursed, as a pest of society, who disturbs and disquiets it, and puts everything into confusion. “An angry man stirreth up strife, and a furious man aboundeth in transgression” (Pro. 29:22). Every one is uncomfortable about him; his example is evil, and his conduct disapproved alike by God and men. Let these considerations, then, prevail with all, and lead them to avoid an angry spirit and temper, and to cultivate the spirit of gentleness, and kindness, and love, which is the spirit of heaven.

Friends

2008-04-22T12:49:00.001-04:00

The second law of thermodynamics is an expression of the universal law of increasing entropy, stating that the entropy of an isolated system which is not in equilibrium will tend to increase over time, approaching a maximum value at equilibrium. All things tend to move from a state of "order" to a state of "disorder." Can anyone doubt this doesn't also hold true for our friendships and relationships sometimes because of sin? They whither away. Enthusiasm passes to passiveness and passiveness passes to indifference and indifference passes to non-concern.

At the risk of offending friends, I realize how few true friends I have. True friends hold you accountable and are reliable. They are not easily angered. They build you up, but are not afraid to criticize constructively on a positive note. C.S. Lewis says friends are people that are traveling in the same direction, have similar aspirations and encourage each other in attaining those aspirations. Friends are not people that bring you down; and they're not people who are jealous and prone to anger. Friendship doesn't always expect something in return. Friendship can entail criticizing only to build up the other party. Friendship imbued in antagonisms can quickly dissipate and dissolve. We might even embrace the ways of our antagonist in spite. Such friendships eventually whither. True friends don't say if there is anything I can do for you than just let me know, and then they back down when you call on them.

"It is better to take refuge in the LORD than to trust in man."
—Psalm 118:8

"Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity."
—Ecclesiastes 1:2

"Do not forsake your own friend or your father's friend, nor go to your brother’s house in the day of your calamity; better is a neighbor nearby than a brother far away."
—Proverbs 27:10

OBEDIENCE

2008-04-13T05:17:00.002-04:00

OBEDIENCE by James A. Fowler

I. Representative Biblical references to "obedience"

A. Old Testament - Heb. word shama - "to hear, listen, obey"
Exod. 19:5 - "if you obey My voice ..., you shall be My possession"
Exod. 24:7 - "All that the Lord has spoken we will do; we will be obedient"
Deut. 6:4 - "Hear, O Israel, the Lord your God is one"
Deut. 11:13 - "if you listen obediently to My commandments"
I Sam. 15:22 - "to obey is better than sacrifice"
Ps. 81:11 - "My people did not listen to My voice; Israel did not obey Me"
B. New Testament
1. Greek word hupakouo - "to listen under, to obey;" opposite is parakouo - "to listen around, beside, disobedience" (cf. Rom. 5:19)
Rom. 1:5 - "obedience of faith among the Gentiles"
Rom. 16:26 - "obedience of faith"
II Cor. 10:5 -"taking every thought captive to the obedience of Christ"
II Thess. 1:8 - "those who do not obey the gospel of our Lord Jesus"
Heb. 5:9 - "He became to all who obey Him the source of salvation"
I Pet. 1:2 - "that you may obey Jesus Christ"
I Pet. 1:14 - "As obedient children...be holy"
I Pet. 1:22 - "you have in obedience to the truth purified your souls"
2. Greek words peitho and peitharcheo - "to persuade, convince;" opposite is apeitheo - "unconvinced, disobedient" (cf. Eph. 2:2; 5:6)
Acts 5:29 - "we must obey God rather than men"
Acts 5:32 - "the Spirit whom God has given to those who obey Him"
Rom. 2:8 - "do not obey the truth, but obey unrighteousness"
Gal. 5:7 - "who hindered you from obeying the truth?"

II. Defining "obedience"

A. Base words
1. English word "obedience"
a. Etymology - Latin oboedire - ob = towards; oedire = "to hear"
b. Meaning: "to hear or listen towards"
c. Popular English usage: "to follow, heed, comply with commands or injunctions within a sphere of jurisdiction."
2. Hebrew word shama - "to hear, listen; obey"
3. Greek word hupakouo - "to listen under; obey"
4. Old English word herknen ("hearken"); both hear and obey
B. Change in context of meaning
1. Relational context
a. All of the base words have a personal/relational context
b. Obedience pertains to listening to (and responding to) God, Moses, prophets, Jesus, Paul, parents, etc.
2. Legal context
a. Nowhere in the New Testament are the words for "obedience" or "disobedience" used in direct connection with the Law or any corpus of behavioral rules and regulations. (cf. Isa. 42:24)
b. Yet, "obedience" developed a Law-based interpretation
(1) rule-keeping
(2) commandment compliance
(3) performance according to precepts
(4) "works"

III. Historical perspectives

A. Greek perspective
1. Primary emphasis on seeing spiritual things rather than hearing (see mysteries, visions)
2. Hear or obey yourself; your reason, thoughts, feelings
B. Hebrew perspective
1. Emphasis on hearing God rather than seeing God
2. Developed into
a. Historical remembrance of having heard God
b. Futuristic expectation of seeing God (Isa. 60:4,5)
3. Prophetic rebuke for failure to hear, listen, or obey
4. Rabbinical emphasis on legalistic hearing/obeying the Law
C. Christian perspective
1. Radically new meaning of "obedience" in new covenant
2. Relational context of obedience becomes ontological
3. The Word to be heard/obeyed is a Person (Jn. 1:1,14)
4. Receptivity of Christ is the "obedience of faith" (Rom. 1:5; 16:26)
5. Indwelling presence of Spirit of Christ is...
a. "law written in our hearts" - Heb. 8:10; 10:16; Jere. 31:33
b. basis of revelation - Phil. 3:15
c. dynamic for expressing what God wants to do in us
6. The Christian individual is still responsible...
a. to listen in order to discern what Christ wants to do
b. to be convinced and persuaded that what he has heard from Christ is what God wants to be and do

IV. The historical obedience of Jesus Christ

Heb. 5:8 - "He learned obedience from the things which He suffered"
Phil. 2:8 - "He humbled Himself becoming obedient to death, even death on a cross"
Rom. 5:19 - "through the obedience of the One, the many will be made righteous"
A. Jesus' obedience was not...
1. legalistic compliance with Law; keeping the rules
2. precise performance of a programmed plan; doing the dictates
B. Jesus lived by the obedience of faith
1. listened to God through trials, hardships, suffering
2. continued to listen to God unto death on a cross
3. such listening to God unto death allowed Him to take our death and invest His life in us.

V. Obedience in the Christian life.

A. Listening
1. We "listen under" the direction of God's Spirit
2. "My sheep hear My voice" - Jn. 10:27
3. We are persuaded/convinced we have heard what He wants to do
B. Receptivity
1. "Obedience of faith" - Rom. 1:5; 16:26
2. Our receptivity of His activity
3. He is the dynamic of His own demands
C. Spontaneity
1. Not proceduralized external actions of obedience
2. Branch obeys the Vine (Jn. 15:1-11). To abide is to obey.
D. Liberty
1. Christians are free to obey. Not slaves to sin.
2. We are most free when we obey. Free to be man as God intended.

© 1999 James A. Fowler. You are free to download this outline provided it remains intact without alteration. You are also free to transmit this outline electronically provided that you do so in its entirety with proper citation of authorship included.

You Are God's Midwife for the New Birth of Others

2008-04-12T02:57:00.003-04:00

By John PiperBy John Piper April 6, 2008

1 Peter 1:22-2:3

Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, 23 since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God; 24 for “All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, 25 but the word of the Lord remains forever.” And this word is the good news that was preached to you. 2:1 So put away all malice and all deceit and hypocrisy and envy and all slander. 2 Like newborn infants, long for the pure spiritual milk, that by it you may grow up to salvation— 3 if indeed you have tasted that the Lord is good.

The biblical truth that saving faith is possible only because God causes unbelievers to be born again (1 John 5:1) may make us feel empowered and encouraged and bold and hopeful in our personal evangelism, or it may make us feel fatalistic, pointless, unmotivated, and paralyzed in our evangelism. If we feel fatalistic and pointless and unmotivated and paralyzed in our witness to unbelievers, our feelings are out of sync with the truth, and we should ask the Lord to change our feelings.

This is the way I live my life every day. My feelings are not God. God is God. My feelings do not define truth. God’s word defines truth. My feelings are echoes and responses to what my mind perceives. And sometimes—many times—my feelings are out of sync with the truth. When that happens—and it happens every day in some measure—I try not to bend the truth to justify my imperfect feelings, but rather, I plead with God: Purify my perceptions of his truth and transform my feelings so that they are in sync with the truth.

That’s the way I live my life every day. I hope you are with me in that battle.

Feelings That Match God’s Truth

So if I find myself feeling discouraged or pointless or unmotivated or paralyzed in my witness to unbelievers because of some biblical truth, like the fact that God’s work in the new birth precedes and enables saving faith, then I lift my hands and my heart to the Lord and say, “O God, this truth is manifest in your word; grant that, by your Spirit, I would see this truth in a way that sets me free, and empowers me, and encourages me, and makes me joyful and bold in my witness, and hopeful in my evangelism.”

I hope you are learning with me how to avail yourself of the power of the Holy Spirit to put to death feelings that are out of sync with the truth, and how to lay hold on God for the transformation of your feelings so that they match the truth of God’s word.

Tell the Good News

If the Lord wills, today and next week are the last two messages in this series on the new birth, which we began on November 17, last year. It has seemed good to me and, I believe, to the Holy Spirit, that we end the series by focusing on the implications of what we have seen for our own personal evangelism—especially the implications of God’s decisive role in causing the new birth for our essential role in the way God brings about the new birth. Or to put it simply, if these things are so—what we have seen in these nineteen messages—then what should we be doing to help unbelievers be born again?

The biblical answer is not obscure, and it’s not complicated. The answer is: Tell people the good news of Christ from a heart of love and a life of service. You get a little picture of that combination in 2 Corinthians 4:5: “What we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake.” Proclaiming Christ as Lord and offering ourselves as servants. Haughty, condescending proclamation of Christ, with no feeling of brokenness or servanthood, contradicts the gospel. And silent servanthood that never speaks the gospel contradicts love. “We proclaim Jesus Christ as Lord with ourselves as your servants.” That’s what we do to help people be born again. We tell people the good news of Christ from a heart of love and a life of service.

So let’s go again to 1 Peter 1:22 and following and see the connection between the new birth and our role in speaking the gospel of Christ from a heart of love and a life of service.

Born Again Through the Word of God

We have devoted three messages to this text. It is so important. But this time our question is different: What does the reality of the new birth imply for our witness to unbelievers? Here’s a very quick overview of what we have seen. If you want to see all the arguments for these conclusions, you’ll have to go back and look at those old messages.

Verse 22: “Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart.” The purification of your soul in verse 22 is what happens in the new birth. The obedience to the truth refers to faith in the gospel. The truth is the gospel of Christ, and obedience to the gospel is faith in Christ. For a sincere love of the brothers is the outcome and fruit of the new birth. Therefore, Peter says: Now that this has happened to you, “Love one another earnestly from a pure heart.” In other words, since you are born again through faith in the gospel with a view to a transformed life of love, now live it out. Love each other.

Then in verse 23 he uses the very language of new birth: “Since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God.” This is probably the most important verse in the Bible concerning the relationship between the new birth and your role in how it comes about in other people. The key statement is: You have been born again . . . through the living and abiding word of God.”

In other words, the seed that God uses to create new life in spiritually dead, unbelieving hearts is the seed of the word of God. “You have been born again, not of perishable seed but of imperishable, [that is,] through the living and abiding word of God.” There are not many verses in the Bible more important than that. If you see the implications of that, it will change your life profoundly.

The Word of God: The Gospel

But to see the implication, we need to make sure we see that the word of God is. There are different ways to understand the word of God. The world was created by the word of God (Hebrews 11:3). Jesus is called the Word of God (John 1:1, 14). The Ten Commandments are called the word of God (Mark 7:13). The promises to Israel are called the word of God (Romans 9:6).

But here Peter is very specific what he means in verse 23 by the word of God through which we were born again. First, he says it is living and abiding. “You have been born again . . . through the living and abiding word of God.” The word is living because it has the divine power to give new life. And the word of God is abiding because once it creates life it sustains it forever.

Then Peter quotes Isaiah 40:6-8 in verses 24-25 to explain and support this claim about the word of God: “For ‘All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of the Lord remains forever.” The word of God is not like grass and flowers. They flourish for a moment and give joy that lasts for a moment. Then they are gone, and the life they sustained is gone. But the word of God is not like that. The life it creates lasts forever because the life-creating and life-sustaining word lasts forever.

Then Peter tells us exactly what he is referring to with this phrase “the word of God.” He says in the last part of verse 25, “And this word is the good news that was preached to you.” The good news preached to you—that’s the imperishable seed; that’s the living and abiding word of God through which you were born again. So the way God brings about the new birth in dead, unbelieving hearts is by the gospel, the good news.

The Greatest News in the World

And the news is this: Christ, the Son of God, died in our place—became our substitute—to pay the price for all our sins, and to accomplish perfect righteousness, and to endure and remove all of God’s wrath, and rise from the dead triumphant over death for our eternal life and joy in his presence—and all of this offered freely through faith alone in Jesus Christ alone. That’s the good news. To this day, two thousand years later, it remains the greatest news in the world. And there are millions (near and far) who do not know this news.

So here’s the point—and it is immensely important if there is anyone you love (or any thousands you love) and want to see born again to a living hope: If anyone is to be born again, it will happen by hearing the word of God, centered in the gospel of Jesus Christ. They will be “born again through the living and abiding word of God . . . the gospel.”

God causes the new birth through the seed of the word, the gospel.
God brings about the new birth through your telling people the gospel.
God regenerates people through the news about who Christ is and what he has done on the cross and in the resurrection.
God gives new life to dead hearts through your words when you speak the gospel.

The Saving Seed of the Gospel

So, going back to our original question: What should we be doing to help unbelievers be born again? Answer: Tell people the good news of Christ from a heart of love and from a life of service. We’ll say more about the heart of love and the life of service later. But focus for a few more minutes on this amazing fact: The seed that saves is the word of God—the gospel preached. The seed that creates new life is the gospel in the mouth of believers, spoken to unbelievers. The surgical instrument that opens the eyes of the blind is your words telling and explaining the gospel.

How can this become for us not just a conviction but a passion? I pray that God will use his own word in this message to waken this passion. So consider more of his word. James 1:18: “Of his own will he brought us forth by the word of truth.” There it is in the words of James, the Lord’s brother: “By the word of truth.” That was how he brought us forth. And this reference is to the new birth.

Proclaiming His Excellencies

In 1 Peter 2:9, just nine verses later than our text in 1:23-25 (“born again through the living and abiding word, the gospel”) Peter says, “You are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.”

God brought you out of darkness and into his marvelous light by the word of God, the gospel (1:23, 25). And now in this marvelous light what are we to do? Why are we here? One utterly crucial reason while this age remains: “that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” We are in the marvelous light of the love and power and wisdom of Christ so that our joy in that marvelous light might be filled up through proclaiming the excellencies of Christ.

Why? Because that’s how others will be born again—by hearing this good news. And when they are born again they move from darkness to marvelous light and see Christ for who he is and treasure him for who he is and therefore magnify him for who he is. And our joy is completed in their joy in him.

What Will It Take Today?

What will it take so that thousands of Christians at Bethlehem and the other churches of the Twin Cities are passionate about telling the gospel to unbelievers? One of the reasons we don’t do it as much as we should is that life in America is so entertaining that thoughts of desperate, eternal, spiritual need is hard for us to feel, let alone talk about. The world is just too interesting to make ourselves uncomfortable with thoughts about perishing people.

So perhaps what God will choose to do is what he did for the church in Jerusalem. They were not moving out to Jerusalem, Judea, Samaria, and the uttermost parts of the world in evangelism the way Jesus told them to in Acts 1:8. So Stephen was raised up to bear such irresistible testimony (Acts 6:10) that the only way his adversaries could handle him was to kill him (Acts 7:60).

And when they did, the persecution spilled over onto all the Christians in Jerusalem. “And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles” (Acts 8.1). And what was the result? Acts 8:4: “Now those who were scattered went about gospelling the word (euangelizomenoi ton logon, Acts 8:4-5).

Is this not an amazing response to persecutions and pain and loss and exile and homelessness? O that we would so love the gospel and lost people that tribulation and distress and persecution and famine and nakedness and danger and sword and gun and terrorist realities would turn us not into fearful complainers, but bold heralds of good news. Precisely when they were persecuted, they went everywhere telling the good news of Christ. Maybe the Lord will do it that way. He certainly is in some places, and millions are being born again—through the loving, bold, clear telling of the gospel by persecuted Christians.

Longing for the Gospel

How can we move toward that kind of joyful courage? I will deal with some concrete examples and methods next week, Lord willing, but let me close by answering this way: We will move toward joyful, bold, gospel-telling when we follow Peter into 1 Peter 2:1-3. Here is his counsel to us:

So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up to salvation—if indeed you have tasted that the Lord is good.

This reference to “newborn infants” does not mean that all the saints in that region were immature. They weren’t. He is not describing the immature. He is describing what all born-again people desire, and he’s encouraging us to desire it the way babies desire milk. And he defines what we should desire as “pure and spiritual.” The word translated “spiritual” (logikon) probably means “spiritual” in the sense of “not literal” but “symbolic,” and specifically symbolic of the word of God. So the King James Version is right to translate it “sincere milk of the word.”

The point is this: He has just told us that we were born again by the living and abiding word of God, the gospel. Now he says: Desire this every day the way babies desire milk. Feel the need for this every day the way babies must have milk to grow into life, else they die. “Man does not live by bread alone, but by every word that comes from the mouth of God” (Matthew 4:4). Peter is saying: If you are going to be free from malice and deceit and hypocrisy and envy and slander—if you are going to tell the gospel from a heart of love and a life of service—then you must hunger and thirst for the word of God the way babies hunger and thirst for milk.

Have You Tasted?

And why would you want to do this? Verse 3: You will have this desire . . . “if indeed you have tasted that the Lord is good.” This is key to personal evangelism: Have you tasted in the word of God—especially the gospel—that the Lord in good? Have you tasted it? Not: Have you thought about it? Not: Have you decided to affirm it? But: Have you tasted it? Are there living, spiritual taste buds in your heart that taste Christ as more desirable than all else?

This is where we need to get serious. We will spread the seed of God’s mighty regenerating power if we have tasted that the Lord is good. The Lord is our delight. The Lord is our treasure. The Lord is our meat and milk and water and wine. May God loosen our tongues and make us bold gospel-tellers because we are drunk with the wine of the word of God and the goodness of the Lord.

Permissions: You are permitted and encouraged to reproduce and distribute this material in any format provided that you do not alter the wording in any way and do not charge a fee beyond the cost of reproduction. For web posting, a link to this document on our website is preferred. Any exceptions to the above must be approved by Desiring God.

Please include the following statement on any distributed copy:By John Piper. © Desiring God. Website: desiringGod.orgper April 6, 2008

1 Peter 1:22-2:3

Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, 23 since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God; 24 for “All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, 25 but the word of the Lord remains forever.” And this word is the good news that was preached to you. 2:1 So put away all malice and all deceit and hypocrisy and envy and all slander. 2 Like newborn infants, long for the pure spiritual milk, that by it you may grow up to salvation— 3 if indeed you have tasted that the Lord is good.

That’s the way I live my life every day. I hope you are with me in that battle.

Feelings That Match God’s Truth

Tell the Good News

So let’s go again to 1 Peter 1:22 and following and see the connection between the new birth and our role in speaking the gospel of Christ from a heart of love and a life of service.

Born Again Through the Word of God

The Word of God: The Gospel

The Greatest News in the World

God causes the new birth through the seed of the word, the gospel.
God brings about the new birth through your telling people the gospel.
God regenerates people through the news about who Christ is and what he has done on the cross and in the resurrection.
God gives new life to dead hearts through your words when you speak the gospel.

The Saving Seed of the Gospel

Proclaiming His Excellencies

What Will It Take Today?

Longing for the Gospel

So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up to salvation—if indeed you have tasted that the Lord is good.

Have You Tasted?

Please include the following statement on any distributed copy:By John Piper. © Desiring God. Website: desiringGod.org

Whatever your hand finds to do, do it with your might... Ecclesiastes 9:10

2008-03-29T19:22:00.002-04:00

Whatever your hand finds to do, do it with your might...
—Ecclesiastes 9:10

Romans 12:2

2008-03-23T09:18:00.001-04:00

"And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God."
—Romans 12:2 (NKJV)

Psalms 1

2008-01-15T11:05:00.001-05:00

1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.

3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

4 The ungodly are not so: but are like the chaff which the wind driveth away.

5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

6 For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

A Conversation with John Piper and John MacArthur

2008-01-14T02:16:00.001-05:00

The Doctrines of Grace.

2007-11-29T19:01:00.000-05:00

I believe in the Doctrines of Grace as a Reformed Baptist. Does the T-U-L-I-P acrostic and its corresponding doctrines oversimplify the Gospel. There is certainly more to the Gospel than the soteriology herein. Anyways, this is a selection from James M. Boice.

The Doctrines of Grace.

Reformed theology emphasizes the doctrines of grace, best known by the acronym TULIP, though this does not correspond to the best possible names for the five doctrines.

T stands for total depravity. This does not mean that all persons are as bad as they could possibly be. It means rather that all human beings are affected by sin in every area of thought and conduct so that nothing that comes out of anyone apart from the regenerating grace of God can please God. As far as our relationships to God are concerned, we are all so ruined by sin that no one can properly understand either God or God's ways. Nor do we seek God, unless He is first at work within us to lead us to do so

U stands for unconditional election. An emphasis on election bothers many people, but the problem they feel is not actually with election; it is with depravity. If sinners are as helpless in their depravity as the Bible says they are, unable to know and unwilling to seek God, then the only way they could possibly be saved is for God to take the initiative to change and save them. This is what election means. It is God choosing to save those who, apart from His sovereign choice and subsequent action, certainly would perish.

L stands for limited atonement. The name is potentially misleading, for it seems to suggest that reformed people want somehow to restrict the value of Christ's death. This is not the case. The value of Jesus' death is infinite. The question rather is what is the purpose of Christ's death, and what He accomplished in it. Did Christ intend to make salvation no more than possible? Or did He actually save those for whom He died? Reformed theology stresses that Jesus actually atoned for the sins of those the Father had chosen. He actually propitiated the wrath of God toward His people by taking their judgment upon Himself, actually redeemed them, and actually reconciled those specific persons to God. A better name for "limited" atonement would be "particular" or "specific" redemption.

I stands for irresistible grace. Left to ourselves we resist the grace of God. But when God works in our hearts, regenerating us and creating a renewed will within, then what was undesirable before becomes highly desirable, and we run to Jesus just as previously we ran away from Him. Fallen sinners do resist God's grace, but His regenerating grace is effectual. It overcomes sin and accomplishes God's purpose.

P stands for perseverance of the saints. A better name might be "the perseverance of God with the saints," but both ideas are actually involved. God perseveres with us, keeping us from falling away, as we would certainly do if He were not with us. But because He perseveres we also persevere. In fact, perseverance is the ultimate proof of election. We persevere because God preserves us from full and final falling away from Him.

Source: Reformed Theology, by James Montgomery Boice.

R.C. Sproul revised the names of the doctrines in the T-U-L-I-P acrostic, because they have a capacity to be misleading. Total depravity does not imply that all men are as sinful as they can possibly be only that sin is at core of sinful man's nature, hence the revision in favor of radical corruption. Limited atonement is misleading too, because it seems to demean the value of the atonement. Even the Arminian limits the extent of the atonement, as the only alternative would be actual universalism. The Reformed believe that the Gospel invitation is a sincere call to all. The atonement is sufficient for all, but only efficient for those who believe. Irresistable Grace is revised to efficacious grace, because man can resist God's grace even after being regenerate. The point is, all those called of God will ultimately be regenerate and born of the Spirit. Perseverance of the Saints was articulated by Sproul as Preservation of the Saints. This was perhaps a needless revision arguably.

The Doctrines of Grace: Rediscovering the Evangelical Gospel
Philip Graham Ryken and James Montgomery Boice

Publisher's Description: Description: In an age of weak theology and casual Christianity--when we have substituted intuition for truth, feeling for belief and immediate gratification for enduring hope--the church desperately needs to return to the doctrines of grace that shook the world during the Reformation. As authors James Boice and Philip Ryken compellingly consider the current challenges, they leave no doubt that the church suffers when these foundational truths are neglected. Only in a faith that is practical-minded, kind-hearted and biblically based will Christians recover what they have lost in this postmodern world.

There is no question that we live in an age of weak theology and casual Christianity. We have substituted intuition for truth, feeling for belief and immediate gratification for enduring hope. Evangelicalism desperately needs to return to the doctrines that once before reformed the world: radical depravity, unconditional election, particular redemption, efficacious grace and persevering grace.

James Boice and Philip Ryken not only provide a compelling exposition on these doctrines of grace, but also look briefly at their historical impact. The authors leave no doubt that the church suffers when these foundational truths are neglected and that she must return to a Christianity that is practical-minded, kind-hearted, and most importantly, biblically based.

Wrestling for a Blessing

2007-11-28T03:51:00.000-05:00

When a man desires a blessing and He knows He doesn't deserve it, and yet yearns for it, he can fall prostrate on his hands and knees and cry out to the God of Heavens, and wrestle for it like Jacob did. The fervent prayer of the righteous man availeth much.

Proverbs 3 (King James Version)

2007-08-13T23:41:00.000-04:00

1 My son, forget not my law; but let thine heart keep my commandments:

2 For length of days, and long life, and peace, shall they add to thee.

3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:

4 So shalt thou find favour and good understanding in the sight of God and man.

5 Trust in the LORD with all thine heart; and lean not unto thine own understanding.

6 In all thy ways acknowledge him, and he shall direct thy paths.

7 Be not wise in thine own eyes: fear the LORD, and depart from evil.

8 It shall be health to thy navel, and marrow to thy bones.

9 Honour the LORD with thy substance, and with the firstfruits of all thine increase:

10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.

11 My son, despise not the chastening of the LORD; neither be weary of his correction:

12 For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.

13 Happy is the man that findeth wisdom, and the man that getteth understanding.

14 For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.

15 She is more precious than rubies: and all the things thou canst desire are not to be compared unto her.

16 Length of days is in her right hand; and in her left hand riches and honour.

17 Her ways are ways of pleasantness, and all her paths are peace.

18 She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.

19 The LORD by wisdom hath founded the earth; by understanding hath he established the heavens.

20 By his knowledge the depths are broken up, and the clouds drop down the dew.

21 My son, let not them depart from thine eyes: keep sound wisdom and discretion:

22 So shall they be life unto thy soul, and grace to thy neck.

23 Then shalt thou walk in thy way safely, and thy foot shall not stumble.

24 When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.

25 Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.

26 For the LORD shall be thy confidence, and shall keep thy foot from being taken.

27 Withhold not good from them to whom it is due, when it is in the power of thine hand to do it.

28 Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee.

29 Devise not evil against thy neighbour, seeing he dwelleth securely by thee.

30 Strive not with a man without cause, if he have done thee no harm.

31 Envy thou not the oppressor, and choose none of his ways.

32 For the froward is abomination to the LORD: but his secret is with the righteous.

33 The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just.

34 Surely he scorneth the scorners: but he giveth grace unto the lowly.

35 The wise shall inherit glory: but shame shall be the promotion of fools.

"Tell me I pray thee wherein thy great strength lieth."

2007-07-14T19:53:00.001-04:00

by C.H. Spurgeon

"Tell me I pray thee wherein thy great strength lieth."
—Judges 16:6.

WHERE lies the secret strength of faith? It lies in the food it feeds on; for faith studies what the promise is—an emanation of divine grace, an overflowing of the great heart of God; and faith says, "My God could not have given this promise, except from love and grace; therefore it is quite certain His Word will be fulfilled." Then faith thinketh, "Who gave this promise?" It considereth not so much its greatness, as, "Who is the author of it?" She remembers that it is God who cannot lie—God omnipotent, God immutable; and therefore concludeth that the promise must be fulfilled; and forward she advances in this firm conviction. She remembereth, why the promise was given,—namely, for God's glory, and she feels perfectly sure that God's glory is safe, that He will never stain His own escutcheon, nor mar the lustre of His own crown; and therefore the promise must and will stand. Then faith also considereth the amazing work of Christ as being a clear proof of the Father's intention to fulfil His word. "He that spared not His own Son, but freely delivered Him up for us all, how shall He not with Him also freely give us all things?" Moreover faith looks back upon the past, for her battles have strengthened her, and her victories have given her courage. She remembers that God never has failed her; nay, that He never did once fail any of His children. She recollecteth times of great peril, when deliverance came; hours of awful need, when as her day her strength was found, and she cries, "No, I never will be led to think that He can change and leave His servant now. Hitherto the Lord hath helped me, and He will help me still." Thus faith views each promise in its connection with the promise-giver, and, because she does so, can with assurance say, "Surely goodness and mercy shall follow me all the days of my life!"

Amazing Free Will, How Sweet the Sound? Not Quite.

2007-06-29T10:37:00.001-04:00

"I do not come into this pulpit hoping that perhaps somebody will of his own free will return to Christ. My hope lies in another quarter. I hope that my Master will lay hold of some of them and say, 'You are mine, and you shall be mine. I claim you for myself.' My hope arises from the freeness of grace, and not from the freedom of the will."
—C.H. Spurgeon

Does a man have a free will? To answer in the affirmative or negative without qualification is just an exercise in reductionism, which only begs more questions. By free will what do we mean? Let me preface this question, and note, one should avoid the twin perils of an egotistic will-exaltation and the denial of the will. Some over viglilant Arminian theologians ascribe near-salvific powers to free will—as if sinful man whimsically wills himself to salvation. This is a falsehood. In contrast, some overvigilant Hyper-Calvinists (as opposed to Calvinists) reach the point of errantly denying man has a free will altogether in reactionary fashion. This is a false view too. Both sides miss the point. Now consider this, sinful man's problem is not the lack of a will per se, but rather that he is in bondage to his will, and that will is to sin!

Walter Chantry offers this incisive observation:

Pelagian, Arminian and modern Fundamentalist support for the moral and spiritual freedom of the will usually centres on one point. We have admitted that man has a responsible freedom. He is free to be himself. He is held accountable for his words and deeds, especially for his receiving or rejecting Christ. On all of this we agree. They use this toehold to argue that the will is not in bondage to sin but has the power of contrary choice. It can do either good or evil, at least when confronted with the gospel. They insist that the responsibility of the will to choose Christ implies ability of the will to choose Christ.

Chafer raises a good point. Let us go through an exercise, and ask some questions, and square them with Scriptures. Can man will himself not to be a sinner and thus wholly perfect? The answer is NO. The Word tells us, "...[F]or there is no one who does not sin..." (1 Kgs. 8:46). "[F]or all have sinned and fall short of the glory of God..." (Rom. 3:23). To be sure, man is a free moral agent capable of making moral choices and decisions.

"Because the depraved mind is enmity against God; for it is not subject to the law of God, nor indeed can be" (Rom. 8:7).

So, when a person makes the claim that man has a free will? What do they imply? Some erroneously ascribe salvific attributes to man's will. The problem with the condition of "natural man" is that he is "dead in sins and trespasses" and spiritually "blind" and spiritually "dead." He has no cognizance of his perilous condition as a sinner. And it is only by the grace of God, and the supernatural quickening of the Holy Spirit that illuminates his eyes to the truth of the Gospel. Salvation and repentance are all of God. The Apostle Paul observes:

1 And you He made alive, who were dead in trespasses and sins, 2 in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, 3 among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. 4 But God, who is rich in mercy, because of His great love with which He loved us, 5 even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), 6 and raised us up together, and made us sit together in the heavenly places in Christ Jesus, 7 that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.
—Ephesians 2

But there is definitely a theological sense in which man has a free will per se—in a certain precise connotation. Men are free moral agents, with a free will, capable of making moral decisions with moral consequences. To deny this, is to teeter off the cliff to fatalism. Yet God holds sinful mankind individually accountable and judges according to our works. Where we fall short, we seek the grace of God.

Related Articles

Man's Will- Free Yet Bound

Don't Waste Your Life - Why It's Better to Invest Than Be An Alcoholic

2007-05-01T04:31:00.000-04:00

"Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise."
—Proverbs 20:1

I am not trying to offer some high-brow moralism about tee-totaling, but merely a reflection on the ill consequences of alcohol in excess—particularly on the wallet.

So, anyway, here is a hypothetical thought exercise to ponder: if one is a boozer and drinks all the time, and blows U.S. $40.00 per week on average every week for the prime of one's thirty-year work span (i.e., age 25-55), then here is what one can probably expect. Health problems and family relationship problems.

In contrast, if one opts not to drink that much and hardly allocates any financial resources to strong drink, and instead saves $40.00 per week on average every week for the prime of one's thirty-year work span (i.e., age 25-55), then here is what one can expect from a S&P 500 fund. Since 1976, the average annualized return of the S&P 500 index has been roughly 12.15% per annum. Hypothetically, if one were regularly contributing that $40.00 per week to a mutual fund indexed to the S&P 500, one might expect comparable future returns. With the benefit of compounding, and annualized returns of 12.15%, a mere investment of $40.00 per week could result in a staggering $632,695.26 nestegg within thirty years. It could produce $176,747.17 within just twenty years, which could put a sizable dent in your kid's college expenses. This should be a compelling enough reason alone to save and forego the attendant miseries of not saving.

"A good man leaves an inheritance to his grandchildren, but the sinner's wealth is stored up for the righteous."
—Proverbs 13:22

Alcohol might as well be a euphemism for any number of wasted expenditures. One can arguably waste money on any number of vices from clothes to expensive dining to recreation. Granted, it's natural to want some travel, entertainment or luxury from time to time, and one need not be a total miser. In my humble opinion, a wise man should reflect upon the virtues of prudence, thrift and saving all the same. Simply put, a lifetime expenditure of $40.00 per week for alcohol is a prime example of a wasted life and wasted money. If we tossed out such non-essentials, and instead saved what we would have otherwise wasted, then in due season, we can reap sizable dividends over the long-term by investing. Is there something you or I could really do without? Anyway, it's a point to ponder when contemplating provision for savings. If one lacks discipline to save, or needs some external controls to ensure consistency, then there is always the option of setting up automatic bank drafts.

Even if one didn't save that money, and simply gave away $40.00 per week to a Christian missionary for example, then it is still arguably better than frittering it away on alcohol. It's better to give than receive after all. That might be the wisest investment of all, as Jesus in the Gospel of Matthew exhorts: "But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal" (Matthew 6:20 NKJV).

For an analagous Biblical perspective on stewardship consider reading Matthew 25:14-30.

Plans and more Plans

2007-05-01T03:45:00.000-04:00

A wise man hath told me it is good to chronicle realistic goals and plans.

Pending my new 40-hour plus work-week and decent-paying job, I plan on saving aggressively and begin contemplating an investment portfolio while concurrently paying down my student loans. I will see about how I prioritize debt retirement and saving. From time to time, I will make double payments on my student loans. I plan to be so enamored in my work that I will have little time to fritter away that hard-earned money that I earn on frivilous things. Self-discipline is the key, but I think automatic bank drafts implemented in a reflective moment of sobriety can help me maintain my savings goals, and become accustomed to being frugal.

I can do without needless luxuries , and will be content to buy a few books each year and leave it at that. I want to save and invest aggressively, but at this juncture, paying off my debt should have greater priority.

So, I plan on working at least five years straight while building a savings nestegg—before I reconsider higher education. I will max out my individual retirement account (IRA) contributions at $5,000 year hopefully. As I understand, $10,000 from a Roth IRA can be used towards a down payment on a home, and the tax-deferred benefits coupled with rewards from compounding returns make it worth saving in a Roth IRA for that expressed purpose.

Also, as a Christian, I want to devote more time to spiritual pursuits and maintain a balance in my life with regards to Bible study, discipleship and fellowship. I fall short, and should always be striving to better myself in this arena. I shouldn't focus on yesterday's achievements, but seek new ones today.

I very much believe that what I do in this life will echo in eternity. It's best to give it one's best, but also learn from our mistakes. Our mistakes are rebukes, and offer lessons, and training for making better future decisions. I want to do right by my future wife and posterity, and work to advance my station in life and become a more able provider for my family household in the future. My life should be an example of self-sacrifice for the church and for my family. And where I fall short, I look to God's grace to grow and become more profitable.

I want to be prudent in the future in my exercise of financial stewardship. This requires frugality in expenditure, thrift with regards to borrowing, and maintaining a small debt-to-income ratio.

I look to the kind hand of providence to bless me in my endeavors. I hope that any blessing would not be merely for my benefit, but for that of my future family. Whatever I inherit from my parents, I want to bestow in entirity to my future posterity, and seek their well-being and make provision for their education to get a start in the race of life.

A Prayer of David - Psalm 17

2007-04-25T04:22:00.000-04:00

1 Hear a just cause, O LORD,
Attend to my cry;
Give ear to my prayer which is not from deceitful lips.
2 Let my vindication come from Your presence;
Let Your eyes look on the things that are upright.
3 You have tested my heart;
You have visited me in the night;
You have tried me and have found nothing;
I have purposed that my mouth shall not transgress.
4 Concerning the works of men,
By the word of Your lips,
I have kept away from the paths of the destroyer.
5 Uphold my steps in Your paths,
That my footsteps may not slip.
6 I have called upon You, for You will hear me, O God;
Incline Your ear to me, and hear my speech.
7 Show Your marvelous lovingkindness by Your right hand,
O You who save those who trust in You
From those who rise up against them.
8 Keep me as the apple of Your eye;
Hide me under the shadow of Your wings,
9 From the wicked who oppress me,
From my deadly enemies who surround me.
10 They have closed up their fat hearts;
With their mouths they speak proudly.
11 They have now surrounded us in our steps;
They have set their eyes, crouching down to the earth,
12 As a lion is eager to tear his prey,
And like a young lion lurking in secret places.
13 Arise, O LORD,
Confront him, cast him down;
Deliver my life from the wicked with Your sword,
14 With Your hand from men, O LORD,
From men of the world who have their portion in this life,
And whose belly You fill with Your hidden treasure.
They are satisfied with children,
And leave the rest of their possession for their s.
15 As for me, I will see Your face in righteousness;
I shall be satisfied when I awake in Your likeness.

Psalm 91

2007-04-19T06:13:00.000-04:00

1 He who dwells in the secret place of the Most High
Shall abide under the shadow of the Almighty.
2 I will say of the LORD, “He is my refuge and my fortress;
My God, in Him I will trust.”
3 Surely He shall deliver you from the snare of the fowler
And from the perilous pestilence.
4 He shall cover you with His feathers,
And under His wings you shall take refuge;
His truth shall be your shield and buckler.
5 You shall not be afraid of the terror by night,
Nor of the arrow that flies by day,
6 Nor of the pestilence that walks in darkness,
Nor of the destruction that lays waste at noonday.
7 A thousand may fall at your side,
And ten thousand at your right hand;
But it shall not come near you.
8 Only with your eyes shall you look,
And see the reward of the wicked.
9 Because you have made the LORD, who is my refuge,
Even the Most High, your dwelling place,
10 No evil shall befall you,
Nor shall any plague come near your dwelling;
11 For He shall give His angels charge over you,
To keep you in all your ways.
12 In their hands they shall bear you up,
Lest you dash your foot against a stone.
13 You shall tread upon the lion and the cobra,
The young lion and the serpent you shall trample underfoot.
14 “Because he has set his love upon Me, therefore I will deliver him;
I will set him on high, because he has known My name.
15 He shall call upon Me, and I will answer him;
I will be with him in trouble;
I will deliver him and honor him.
16 With long life I will satisfy him,
And show him My salvation.”

The Excellency of Christ

2007-04-19T05:17:00.000-04:00

When the saints shall see Christ’s glory and exaltation in heaven, it will indeed possess their hearts with the greater admiration and adoring respect, but it will not awe them into any separation, but will serve only to heighten their surprise and joy, when they find Christ condescending to admit them to such intimate access, and so freely and fully communicating himself to them. So that if we choose Christ for our friend and portion, we shall hereafter be so received to him, that there shall be nothing to hinder the fullest enjoyment of him, to the satisfying the utmost cravings of our souls. We may take our full swing at gratifying our spiritual appetite after these holy pleasures. Christ will then say, as in Song 5:1 “Eat, O friends, drink, yea, drink abundantly O beloved.” And this shall be our entertainment to all eternity! There shall never be any end of this happiness, or anything to interrupt our enjoyment of it, or in the least to molest us in it!
—Jonathan Edwards, 1736, “The Excellency of Christ”

Love Your Enemies and Lead Them To the Truth

2007-04-18T23:53:00.000-04:00

Who is Jesus Christ? All authority on earth has been given to him. One of the things that I love about Jesus Christ ironically is that he makes demands of us. Demands that we inevitably fall short of achieving in total, but they are demands nonetheless. Where we fall short, we look to His abundant gracy and mercy. Yet our spiritual walk is not one of drudgery, but one born out of love for God, and our fellow man, and a desire to serve Him. The highest freedom is the freedom from the bondage of sin, which comes through faith in Jesus Christ, and His meritous sacrifice.

Anyway, in a world of sin, there is bound to be conflict and strife among people born out of resentment, personal grudges, jealousy, or just plain rudeness and selfish insensitivity. Christ himself bore a life of persecution, and yet he prayed and blessed those who persecuted him. It doesn't seem natural not to be angry at a bitter antagonist, but Christ commands us to show love for those who hurt us and wrong us. John Piper writes:

Jesus' demand that we love our enemies, be merciful, make peace, and forgive assumes that there are people who are hard to love. The demand is expressed in different ways because people are hard to love in different ways. Jesus calls some people our "enemies," which means they are against us. They want to see us fail. Love them, Jesus says (Matt. 5:44; Luke 6:27,35). Others may be our personal enemies in this way, but simply people whose character or personality or condition makes them unattractive or even repulsive. Be merciful to them, Jesus says (Matt. 5:7; 18:33; Luke 10:37). Don't base your treatment of them on what they atrract or deserve, but on mercy. Others may be our relatives or friends who have taken offense at something we have done—rightly or wrongly—and the relationship is cold or non-existent. Strive to be reconciled to them, Jesus says (Matt. 5:23-26). Others may or may not have anything against you, but you do against them. Forgive them, Jesus says (Matt. 6:14-15). Don't let laziness or pride or anger keep you from the humble work of forgiving, peacemaking, and reconciliation.

The Apostle Paul reminds us:

Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly never be conceited. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave itto the wrath of God, for it is written, "Vengeance is mine, I will repay, says the Lord." To the contrary, "if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head." Do not be overcome by evil, but overcome evil with good.
—Romans 12:14-21

Related Articles:
Bless Those Who Persecute You

For the Believer the Sin Debt is Paid in Full

2007-04-16T08:33:00.000-04:00

Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellowman has fulfilled the law.

—Romans 13:8 (NIV)

Christ paid the full account of a debt, we sinners owe God the Father. The debt is paid in full, and Christ has made atonement, and that atonement is counted as righteousness for all those of faith in Christ Jesus. We believers show our love for Christ and His church by expressing our gratitude, love and forgiveness. We do so in part because it's the right thing to do. And we do so out of respect for what Christ has done for us.

Therefore if thine enemy hunger, feed him

2007-04-15T21:07:00.000-04:00

Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.
—Romans 12:19-21

In his epistle to the Romans, the Apostle Paul is really driving home a crucial theme, and it thoroughly resonates from the teachings of Christ himself. We are to turn the other cheek, in the face of persecution and wrong committed against us, and trust the judge God of Heavens to justly judge the infractions of the evils perpetrated against us by the wicked and immoral. The Lord is the one true just judge. Every knee will bow and confess in His name, and we will give an account of our lives before Him one day. Abusive political authorities will be brought to account. Unruly husbands will be brought to account. Likewise, criminals will answer for their sins.

It is really in the millstone of affliction that one begins to fathom the grace, honor and glory of blessing and praying for an antagonist, particularly a bitter and unruly foe who greets us with mockery and scorn. It is an exercise of faith that we give place to wrath and trust the just God of Heaven to repay men for the iniquities they perpetrate against us.

We live by faith, not by sight.

2007-04-14T22:07:00.000-04:00

We live by faith, not by sight.
—2 Corinthians 5:7

Hold fast to that which is good

2007-04-13T20:59:00.000-04:00

Examine everything carefully; hold fast to that which is good; abstain from every form of evil.
—1 Thessalonians 5:21-22

Examine everything carefully and hold fast to the good! This is a summons to re-examine the life of the believer in Christ, and seek the Gospel of grace again and again! We're called to righteousness, but we all inevitably fall short of the Lord's perfect righteous standard. If we preach to ourselves the message of hope in Christ Jesus, then we can take heart, and know that God is always with us in spirit and truth, and we can come boldly before the throne of grace mindful of His promises for this life and the greater life to come. Soli Deo Gloria!

I am a sinner, and I look to the tender mercies of my Lord Jesus Christ. If you're reading this, then pray for me! I covet prayer!