“For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:6)
It is God, through the Word and the Holy Spirit, who shines into our blind hearts and enables what has only known darkness to see the brilliant light of God’s glory in Jesus Christ. Through the faithfully proclaimed Word of God, the Holy Spirit brings life out of death; repentance instead of unbelief, one who was dead in trespasses and sins has now become a “new creature” in Christ Jesus.
God has determined that He will draw men unto Himself through the preaching of His Word. Carl F. H. Henry once said that “The sermon is nothing less than a re-presentation of the Word of God. Sound preaching echoes and re-echoes the gospel;” As the Truth of Scripture is proclaimed externally, the Holy Spirit works internally, illuminating the heart and mind, convicting the hearer of the veracity of what He is hearing. God has given His promise:
“So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” (Isaiah 55:11)
Mr. Henry further states:
“Only the Spirit’s illumination enables fallen human beings to see the truth of God for what it truly is. The Scriptures convey the truth of God; the Spirit gives life and assurance.”
“God’s purpose in redemption is to deliver otherwise doomed sinners from the penalty and guilt and power – and ultimately from the very presence – of sin, and to restore the penitent to vital fellowship with himself and to righteousness. God’s revelation and redemption have in view a people of God, a transformed humanity.”
“What God proposes to write upon man’s heart deals at once with both divine knowledge and human obedience.”
“God intends that Scripture should function in our lives as his Spirit-illumined Word. It is the Spirit who opens man’s being to a keen personal awareness of God’s revelation. The Spirit empowers us to receive and appropriate the Scriptures, and promotes in us a normative theological comprehension for a transformed life.”
“The Spirit shapes a new mindset for those who were formally hostile to God (Romans 8:5-7), a mindset that prizes God’s truth and stimulates whole hearted obedience to his will. The Spirit, moreover, nurtures a new and godly life and provides the dynamic for defying sin and its temptations. We must remember that the life-giving Spirit by whom God raised Jesus from the dead is already active in Christians, liberating them, as they appropriate his presence and power, from the moral inabilities of their sinful past.”
“What God intends finally to inscribe upon the human heart is his scripturally revealed will. The biblical lifestyle requires absolute commitment to God rather than allegiance to the world; its themes are dying to the world, rebirth in Christ, renewal by the Holy Spirit. Evangelical lifestyle desires divine perspective on human existence – that is, it endeavors to see man and the world through Christ’s eyes, or rather, according to the mind of Christ (Philippians 2:5).
“The New Testament writings repeatedly associate the truth of God’s revelation with the transforming power of divine redemption. ‘If any one is in Christ,’ writes Paul, ‘he is a new creature’ (2 Corinthians 5:17).”
Once God has shown in our hearts, to give us "the light of the knowledge of the glory of God in the face of Jesus Christ" we will be changed. Once we truly see and understand the Doctrines of Grace, our hearts will be captured by the infinite worth and beauty of the Lord Jesus. Most assuredly, "Old things are passed away; behold, all things are become new."
Saturday, January 9, 2010
Thursday, December 17, 2009
The Gospel
Dr. Lloyd-Jones has a wonderful book "Expository Sermons on 2 Peter" which were given shortly after World War II. The first chapter begins with 2 Peter 1: 1-3.
"Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:" 2 Peter 1:1-3
In this chapter he asks the question, "What is the Gospel?" and he comments as follows:
"The very centre of the Gospel is Jesus Christ, and there is no Gospel apart from Him."
"There are many movements in the modern world that are exhorting people to believe in God and to surrender to God, but I think you will find that in many of them the name of Jesus is never mentioned. They advocate and teach a belief in God; they preach a message that urges people to submit themselves to God; but Jesus Christ is not central, Jesus Christ is not essential. There is no talk about Christ.... To believe in God alone is not enough to make us Christian, to have a general belief in God as Creator and God as Father is not in itself Christian. Peter cannot keep away from the name of Jesus Christ. Christ is there in the very centre and forefront of the picture, in the very salutation and introduction. He shows us what is the very essence of the Christian faith: it is none other than the Person of Jesus Christ Himself."
"The message which the apostles preached round their world was simply that Jesus Christ of Nazareth was none other than the only begotten Son of God, and that He had come on earth for one thing only, and that was that He might bear the sins of man Himself. In Christ God has dealt with the sin of mankind; He has punished sin there, he has done away with it."
"How can man be right with God? Believe that, submit yourself to it, and say: 'I have no righteousness of my own. I accept the righteousness that God gives me in Christ. I am unworthy and sinful, but I can be clothed in the righteousness of Christ; and clothed with that I can stand and face God and the righteousness of God.' That is the essence of the Christian faith."
"The Christian church , therefore, has in this modern world to tell men that they cannot save themselves, that all their efforts and exertions will end in utter futility, but that God has done something in Christ. He has made a new way of righteousness - 'the righteousness of God' - by faith. God tells me that here is the way to get rid of sin and its guilt and power: here is a new nature and a new life and positive righteousness. God is offering a way back to Himself in and through Jesus Christ and Him crucified - that is the nature of faith."
So, as we celebrate Christmas, may we remember the Truth that we celebrate. That without God the Father giving us His Son, born of the virgin Mary, in such a lowly and humble fashion; without Jesus' birth, sinless life, atoning death and resurrection - we would still be lost. Eternally lost. Forever under the wrath and condemnation of a Holy and Righteous God. Never to have His countenance shine upon us in love, for this gift has been given to us only "through the righteousness of God and our Saviour Jesus Christ."
Praying that you all will have more than just a Merry Christmas - may you all truly know Jesus Christ whom Christmas celebrates.
"Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:" 2 Peter 1:1-3
In this chapter he asks the question, "What is the Gospel?" and he comments as follows:
"The very centre of the Gospel is Jesus Christ, and there is no Gospel apart from Him."
"There are many movements in the modern world that are exhorting people to believe in God and to surrender to God, but I think you will find that in many of them the name of Jesus is never mentioned. They advocate and teach a belief in God; they preach a message that urges people to submit themselves to God; but Jesus Christ is not central, Jesus Christ is not essential. There is no talk about Christ.... To believe in God alone is not enough to make us Christian, to have a general belief in God as Creator and God as Father is not in itself Christian. Peter cannot keep away from the name of Jesus Christ. Christ is there in the very centre and forefront of the picture, in the very salutation and introduction. He shows us what is the very essence of the Christian faith: it is none other than the Person of Jesus Christ Himself."
"The message which the apostles preached round their world was simply that Jesus Christ of Nazareth was none other than the only begotten Son of God, and that He had come on earth for one thing only, and that was that He might bear the sins of man Himself. In Christ God has dealt with the sin of mankind; He has punished sin there, he has done away with it."
"How can man be right with God? Believe that, submit yourself to it, and say: 'I have no righteousness of my own. I accept the righteousness that God gives me in Christ. I am unworthy and sinful, but I can be clothed in the righteousness of Christ; and clothed with that I can stand and face God and the righteousness of God.' That is the essence of the Christian faith."
"The Christian church , therefore, has in this modern world to tell men that they cannot save themselves, that all their efforts and exertions will end in utter futility, but that God has done something in Christ. He has made a new way of righteousness - 'the righteousness of God' - by faith. God tells me that here is the way to get rid of sin and its guilt and power: here is a new nature and a new life and positive righteousness. God is offering a way back to Himself in and through Jesus Christ and Him crucified - that is the nature of faith."
So, as we celebrate Christmas, may we remember the Truth that we celebrate. That without God the Father giving us His Son, born of the virgin Mary, in such a lowly and humble fashion; without Jesus' birth, sinless life, atoning death and resurrection - we would still be lost. Eternally lost. Forever under the wrath and condemnation of a Holy and Righteous God. Never to have His countenance shine upon us in love, for this gift has been given to us only "through the righteousness of God and our Saviour Jesus Christ."
Praying that you all will have more than just a Merry Christmas - may you all truly know Jesus Christ whom Christmas celebrates.
Monday, November 2, 2009
Effectual Call
I have been reading “The Divine Covenants” by A.W. Pink and have been thoroughly blessed by the glimpses of God liberally sprinkled throughout this book. One such glimpse is the call of Abraham and the covenant which God made with him. Abram, the son of an idolater, living in a pagan culture, received a call from God. God chose Abram for no other reason than it was His “good pleasure” to do so. Brother Pink discusses the call of Abram and what it reveals about the effectual calling of all God’s elect.
“God said unto Abraham: “Get thee out of thy country, and from thy kindred, and come into the land which I will show thee.” Those were the terms of the divine communication originally received by our patriarch. It was a call which demanded absolute confidence in and full obedience to the word of Jehovah. It was a call for definite separation from the world. But it was far more than a bare command issuing from the divine authority: it was an effectual call which demonstrated the efficacy of divine grace. In other words, it was a call accompanied by divine power, which wrought mightily in the object of it. This is a distinction which is generally lost sight of today: there are two kinds of divine call mentioned in Scripture, the one which falls only on the outward ear and produces no definite effect; the other which reaches the heart, and moves into a real response.
The first of these calls is found in such passages as, “Unto you, O men, I call; and my voice is to the sons of men” (Proverbs 8:4), and “For many be called” (Matthew 20:16). It reaches all who come under the sound of God’s Word. It is a call which presses upon the creature the claims of God, and the call of the gospel, which reveals the requirements of the Mediator. This call is universally unheeded: it is unpalatable to fallen human nature, and is rejected by the unregenerate: “I have called, and ye refused” (Proverbs 1:24); “And they all with one consent began to make excuse” (Luke 14:18). The second of these calls is found in such passages as “Whom he called, them he also justified” (Romans 8:30); :”Called you out of darkness into his marvelous light” (1 Peter 2:9).
The first call is general; the second, particular. The first is to all who come under the sound of the Word; the second is made only to the elect, bringing them from death unto life. The first makes manifest the enmity of the carnal mind against God; the second reveals the grace of God toward His own. It is by the effect produced that we are able to distinguish between them. “He calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice” (John 10:3-4) – follow the example which he has left them (1Peter 2:21). They follow him along the path of self-denial, of obedience, of living to the glory of God. Here, then, is the grand effect wrought upon the soul when it receives the effectual call of God: the understanding is illuminated, the conscience is convicted, the hard heart is melted, the stubborn will is conquered, the affections are drawn out unto him who before was despised.
Such an effect as we have just described is supernatural: it is a miracle of divine grace. Nothing external will suffice to change the depraved heart of fallen man. He may listen to the most faithful sermons, the most solemn warnings, the most winsome invitations, and he will remain unmoved, untouched, unless the Spirit of God is pleased to first quicken him into newness of life. Those who are spiritually dead can neither hear, see, nor feel spiritually.”
Thank you, Father, that you have not left us to ourselves in our blind, deaf and spiritually dead condition. Thank you for the truth of your Word and the sureness of your promise. May the glory of your grace be displayed radiantly forever and ever. Amen.
“According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.” Ephesians 1:4-6
“God said unto Abraham: “Get thee out of thy country, and from thy kindred, and come into the land which I will show thee.” Those were the terms of the divine communication originally received by our patriarch. It was a call which demanded absolute confidence in and full obedience to the word of Jehovah. It was a call for definite separation from the world. But it was far more than a bare command issuing from the divine authority: it was an effectual call which demonstrated the efficacy of divine grace. In other words, it was a call accompanied by divine power, which wrought mightily in the object of it. This is a distinction which is generally lost sight of today: there are two kinds of divine call mentioned in Scripture, the one which falls only on the outward ear and produces no definite effect; the other which reaches the heart, and moves into a real response.
The first of these calls is found in such passages as, “Unto you, O men, I call; and my voice is to the sons of men” (Proverbs 8:4), and “For many be called” (Matthew 20:16). It reaches all who come under the sound of God’s Word. It is a call which presses upon the creature the claims of God, and the call of the gospel, which reveals the requirements of the Mediator. This call is universally unheeded: it is unpalatable to fallen human nature, and is rejected by the unregenerate: “I have called, and ye refused” (Proverbs 1:24); “And they all with one consent began to make excuse” (Luke 14:18). The second of these calls is found in such passages as “Whom he called, them he also justified” (Romans 8:30); :”Called you out of darkness into his marvelous light” (1 Peter 2:9).
The first call is general; the second, particular. The first is to all who come under the sound of the Word; the second is made only to the elect, bringing them from death unto life. The first makes manifest the enmity of the carnal mind against God; the second reveals the grace of God toward His own. It is by the effect produced that we are able to distinguish between them. “He calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice” (John 10:3-4) – follow the example which he has left them (1Peter 2:21). They follow him along the path of self-denial, of obedience, of living to the glory of God. Here, then, is the grand effect wrought upon the soul when it receives the effectual call of God: the understanding is illuminated, the conscience is convicted, the hard heart is melted, the stubborn will is conquered, the affections are drawn out unto him who before was despised.
Such an effect as we have just described is supernatural: it is a miracle of divine grace. Nothing external will suffice to change the depraved heart of fallen man. He may listen to the most faithful sermons, the most solemn warnings, the most winsome invitations, and he will remain unmoved, untouched, unless the Spirit of God is pleased to first quicken him into newness of life. Those who are spiritually dead can neither hear, see, nor feel spiritually.”
Thank you, Father, that you have not left us to ourselves in our blind, deaf and spiritually dead condition. Thank you for the truth of your Word and the sureness of your promise. May the glory of your grace be displayed radiantly forever and ever. Amen.
“According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.” Ephesians 1:4-6
Saturday, October 3, 2009
Communion with Christ
So what is this communion with Christ? How does it come about? Does the life of a believer look differently because of this grace that has been bestowed on them? John Owen has stated the following:
True believers "hold communion with the Lord Christ. And wherein and how they do it, shall now be declared.
They continually eye the Lord Jesus as the great Joseph, that hath the disposal of all the granaries of the kingdom of heaven committed unto him; as one in whom it hath pleased the Father to gather all things unto a head, Eph. i. 10, that from him all things might be dispensed unto them. All treasures, all fulness, the Spirit not by measure, are in him. And this fulness in this Joseph, in reference to their condition, they eye in these three particulars:—
(1.) In the preparation unto the dispensation mentioned, in the expiating, purging, purifying efficacy of his blood. It was a sacrifice not only of atonement, as offered, but also of purification, as poured out. This the apostle eminently sets forth, Heb. ix. 13, 14, “For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” This blood of his is that which answers all typical institutions for carnal purification; and therefore hath a spiritually-purifying, cleansing, sanctifying virtue in itself, as offered and poured out. Hence it is called, “A fountain for sin and for uncleanness,” Zech. xiii. 1; that is, for their washing and taking away; — “A fountain opened;” ready prepared, virtuous, efficacious in itself, before any be put into it; because poured out, instituted, appointed to that purpose.
The saints see that in themselves they are still exceedingly defiled; and, indeed, to have a sight of the defilements of sin is a more spiritual discovery than to have only a sense of the guilt of sin. This follows every conviction, and is commensurate unto it; that, usually only such as reveal the purity and holiness of God and all his ways. Hereupon they cry with shame, within themselves, “Unclean, unclean,” — unclean in their natures, unclean in their persons, unclean in their conversations; all rolled in the blood of their defilements; their hearts by nature a very sink, and their lives a dung hill. Ezek. xvi. 4, 6, John iii. 3, 5, Rev. xxi. 27; Hab. i. 13. They know, also, that no unclean thing shall enter into the kingdom of God, or have place in the new Jerusalem; that God is of purer eyes than to behold iniquity. They cannot endure to look on themselves; and how shall they dare to appear in his presence? What remedies shall they now use? “Though they wash themselves with nitre, and take them much soap, yet their iniquity will continue marked,” Jer. ii. 22. Wherewith, then, shall they come before the Lord?
For the removal of this, I say, they look, in the first place, to the purifying virtue of the blood of Christ, which is able to cleanse them from all their sins, 1 John i. 7; being the spring from whence floweth all the purifying virtue, which in the issue will take away all their spots and stains, “make them holy and without blemish, and in the end present them glorious unto himself,” Eph. v. 26, 27. This they dwell upon with thoughts of faith; they roll it in their minds and spirits. Here faith obtains new life, new vigour, when a sense of vileness hath even overwhelmed it. Here is a fountain opened: draw nigh, and see its beauty, purity, and efficacy. Here is a foundation laid of that work whose accomplishment we long for. One moment’s communion with Christ by faith herein is more effectual to the purging of the soul, to the increasing of grace, than the utmost self-endeavours of a thousand ages.
(2.) They eye the blood of Christ as the blood of sprinkling. Coming to “Jesus, the mediator of the new covenant,” they come to the “blood of sprinkling,” Heb. xii. 24. The eyeing of the blood of Christ as shed will not of itself take away pollution. There is not only a “shedding of blood,” without which there is no remission, Heb. ix. 22; but there is also a “sprinkling of blood,” without which there is no actual purification. This the apostle largely describes, Heb. ix. 19, “When Moses,” saith he, “had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these,” verses 19–23. He had formerly compared the blood of Christ to the blood of sacrifices, as offered, in respect of the impetration and the purchase it made; now he doth it unto that blood as sprinkled, in respect of its application unto purification and holiness. And he tells us how this sprinkling was performed: it was by dipping hyssop in the blood of the sacrifice, and so dashing it out upon the things and persons to be purified; as the institution also was with the paschal lamb, Exod. xii. 7. Hence, David, in a sense of the pollution of sin, prays that he may be “purged with hyssop,” Ps. li. 7. For that this peculiarly respected the uncleanness and defilement of sin, is evident, because there is no mention made, in the institution of any sacrifice (after that of the lamb before mentioned), of sprinkling blood with hyssop, but only in those which respected purification of uncleanness; as in the case of leprosy, Lev. xiv. 6; and all other defilements, Numb. xix. 18: which latter, indeed, is not of blood, but of the water of separation; this also being eminently typical of the blood of Christ, which is the fountain for separation for uncleanness, Zech. xiii. 1. Now, this bunch of hyssop, wherein the blood of purification was prepared for the sprinkling of the unclean, is (unto us) the free promises of Christ. The cleansing virtue of the blood of Christ lies in the promises, as the blood of sacrifices in the hyssop, ready to pass out unto them that draw nigh thereunto. Therefore the apostle argueth from receiving of the promise unto universal holiness and purity: “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God,” 2 Cor. vii. 1. This, then, the saints do:— they eye the blood of Christ as it is in the promise, ready to issue out upon the soul, for the purification thereof; and thence is purging and cleansing virtue to be communicated unto them, and by the blood of Christ are they to be purged from all their sins, 1 John i. 7. Thus far, as it were, this purifying blood, thus prepared and made ready, is at some distance to the soul. Though it be shed to this purpose, that it might purge, cleanse, and sanctify, though it be taken up with the bunch of hyssop in the promises, yet the soul may not partake of it. Wherefore, —
(3.) They look upon him as, in his own Spirit, he is the only dispenser of the Spirit and of all grace of sanctification and holiness. They consider that upon his intercession it is granted to him that he shall make effectual all the fruits of his purchase, to the sanctification, the purifying and making glorious in holiness, of his whole people. They know that this is actually to be accomplished by the Spirit, according to the innumerable promises given to that purpose. He is to sprinkle that blood upon their souls; he is to create the holiness in them that they long after; he is to be himself in them a well of water springing up to everlasting life. In this state they look to Jesus: here faith fixes itself, in expectation of his giving out the Spirit for all these ends and purposes; mixing the promises with faith, and so becoming actual partaker of all this grace. This is their way, this their communion with Christ; this is the life of faith, as to grace and holiness. Blessed is the soul that is exercised therein: “He shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit,” Jer. xvii. 8. Convinced persons who know not Christ, nor the fellowship of his sufferings, would spin a holiness out of their own bowels; they would work it out in their own strength. They begin it with Rom. x. 1–4 trying endeavours; and follow it with vows, duties, resolutions, engagements, sweating at it all the day long. Thus they continue for a season, — their hypocrisy, for the most part, ending in apostasy. The saints of God do, in the very entrance of their walking with him, reckon upon it that they have a threefold want:—
[1.] Of the Spirit of holiness to dwell in them.
[2.] Of a habit of holiness to be infused into them.
[3.] Of actual assistance to work all their works for them; and that if these should continue to be wanting, they can never, with all their might, power, and endeavours, perform any one act of holiness before the Lord. They know that of themselves they have no sufficiency, — that John xv. 5 without Christ they can do nothing: therefore they look to him, who is intrusted with a fulness of all these in their behalf; and thereupon by faith derive from him an increase of that whereof they stand in need.
Thus, I say, have the saints communion with Christ, as to their sanctification and holiness. From him do they receive the Spirit to dwell in them; from him the new principle of life, which is the root of all their obedience; from him have they actual assistance for every duty they are called unto. In waiting for, expectation and receiving of these blessings, on the accounts before mentioned, do they spend their lives and time with him. In vain is help looked for from other mountains; in vain do men spend their strength in following after righteousness, if this be wanting. Fix thy soul here; thou shalt not tarry until thou be ashamed. This is the way, the only way, to obtain full, effectual manifestations of the Spirit’s dwelling in us; to have our hearts purified, our consciences purged, our sins mortified, our graces increased, our souls made humble, holy, zealous, believing, — like to him; to have our lives fruitful, our deaths comfortable. Let us herein abide, eyeing Christ by faith, to attain that measure of conformity to him which is allotted unto us in this world, that when we shall see him as he is, we may be like unto him."
Christ is our all in all - may His name be praised forever. Amen.
True believers "hold communion with the Lord Christ. And wherein and how they do it, shall now be declared.
They continually eye the Lord Jesus as the great Joseph, that hath the disposal of all the granaries of the kingdom of heaven committed unto him; as one in whom it hath pleased the Father to gather all things unto a head, Eph. i. 10, that from him all things might be dispensed unto them. All treasures, all fulness, the Spirit not by measure, are in him. And this fulness in this Joseph, in reference to their condition, they eye in these three particulars:—
(1.) In the preparation unto the dispensation mentioned, in the expiating, purging, purifying efficacy of his blood. It was a sacrifice not only of atonement, as offered, but also of purification, as poured out. This the apostle eminently sets forth, Heb. ix. 13, 14, “For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” This blood of his is that which answers all typical institutions for carnal purification; and therefore hath a spiritually-purifying, cleansing, sanctifying virtue in itself, as offered and poured out. Hence it is called, “A fountain for sin and for uncleanness,” Zech. xiii. 1; that is, for their washing and taking away; — “A fountain opened;” ready prepared, virtuous, efficacious in itself, before any be put into it; because poured out, instituted, appointed to that purpose.
The saints see that in themselves they are still exceedingly defiled; and, indeed, to have a sight of the defilements of sin is a more spiritual discovery than to have only a sense of the guilt of sin. This follows every conviction, and is commensurate unto it; that, usually only such as reveal the purity and holiness of God and all his ways. Hereupon they cry with shame, within themselves, “Unclean, unclean,” — unclean in their natures, unclean in their persons, unclean in their conversations; all rolled in the blood of their defilements; their hearts by nature a very sink, and their lives a dung hill. Ezek. xvi. 4, 6, John iii. 3, 5, Rev. xxi. 27; Hab. i. 13. They know, also, that no unclean thing shall enter into the kingdom of God, or have place in the new Jerusalem; that God is of purer eyes than to behold iniquity. They cannot endure to look on themselves; and how shall they dare to appear in his presence? What remedies shall they now use? “Though they wash themselves with nitre, and take them much soap, yet their iniquity will continue marked,” Jer. ii. 22. Wherewith, then, shall they come before the Lord?
For the removal of this, I say, they look, in the first place, to the purifying virtue of the blood of Christ, which is able to cleanse them from all their sins, 1 John i. 7; being the spring from whence floweth all the purifying virtue, which in the issue will take away all their spots and stains, “make them holy and without blemish, and in the end present them glorious unto himself,” Eph. v. 26, 27. This they dwell upon with thoughts of faith; they roll it in their minds and spirits. Here faith obtains new life, new vigour, when a sense of vileness hath even overwhelmed it. Here is a fountain opened: draw nigh, and see its beauty, purity, and efficacy. Here is a foundation laid of that work whose accomplishment we long for. One moment’s communion with Christ by faith herein is more effectual to the purging of the soul, to the increasing of grace, than the utmost self-endeavours of a thousand ages.
(2.) They eye the blood of Christ as the blood of sprinkling. Coming to “Jesus, the mediator of the new covenant,” they come to the “blood of sprinkling,” Heb. xii. 24. The eyeing of the blood of Christ as shed will not of itself take away pollution. There is not only a “shedding of blood,” without which there is no remission, Heb. ix. 22; but there is also a “sprinkling of blood,” without which there is no actual purification. This the apostle largely describes, Heb. ix. 19, “When Moses,” saith he, “had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these,” verses 19–23. He had formerly compared the blood of Christ to the blood of sacrifices, as offered, in respect of the impetration and the purchase it made; now he doth it unto that blood as sprinkled, in respect of its application unto purification and holiness. And he tells us how this sprinkling was performed: it was by dipping hyssop in the blood of the sacrifice, and so dashing it out upon the things and persons to be purified; as the institution also was with the paschal lamb, Exod. xii. 7. Hence, David, in a sense of the pollution of sin, prays that he may be “purged with hyssop,” Ps. li. 7. For that this peculiarly respected the uncleanness and defilement of sin, is evident, because there is no mention made, in the institution of any sacrifice (after that of the lamb before mentioned), of sprinkling blood with hyssop, but only in those which respected purification of uncleanness; as in the case of leprosy, Lev. xiv. 6; and all other defilements, Numb. xix. 18: which latter, indeed, is not of blood, but of the water of separation; this also being eminently typical of the blood of Christ, which is the fountain for separation for uncleanness, Zech. xiii. 1. Now, this bunch of hyssop, wherein the blood of purification was prepared for the sprinkling of the unclean, is (unto us) the free promises of Christ. The cleansing virtue of the blood of Christ lies in the promises, as the blood of sacrifices in the hyssop, ready to pass out unto them that draw nigh thereunto. Therefore the apostle argueth from receiving of the promise unto universal holiness and purity: “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God,” 2 Cor. vii. 1. This, then, the saints do:— they eye the blood of Christ as it is in the promise, ready to issue out upon the soul, for the purification thereof; and thence is purging and cleansing virtue to be communicated unto them, and by the blood of Christ are they to be purged from all their sins, 1 John i. 7. Thus far, as it were, this purifying blood, thus prepared and made ready, is at some distance to the soul. Though it be shed to this purpose, that it might purge, cleanse, and sanctify, though it be taken up with the bunch of hyssop in the promises, yet the soul may not partake of it. Wherefore, —
(3.) They look upon him as, in his own Spirit, he is the only dispenser of the Spirit and of all grace of sanctification and holiness. They consider that upon his intercession it is granted to him that he shall make effectual all the fruits of his purchase, to the sanctification, the purifying and making glorious in holiness, of his whole people. They know that this is actually to be accomplished by the Spirit, according to the innumerable promises given to that purpose. He is to sprinkle that blood upon their souls; he is to create the holiness in them that they long after; he is to be himself in them a well of water springing up to everlasting life. In this state they look to Jesus: here faith fixes itself, in expectation of his giving out the Spirit for all these ends and purposes; mixing the promises with faith, and so becoming actual partaker of all this grace. This is their way, this their communion with Christ; this is the life of faith, as to grace and holiness. Blessed is the soul that is exercised therein: “He shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit,” Jer. xvii. 8. Convinced persons who know not Christ, nor the fellowship of his sufferings, would spin a holiness out of their own bowels; they would work it out in their own strength. They begin it with Rom. x. 1–4 trying endeavours; and follow it with vows, duties, resolutions, engagements, sweating at it all the day long. Thus they continue for a season, — their hypocrisy, for the most part, ending in apostasy. The saints of God do, in the very entrance of their walking with him, reckon upon it that they have a threefold want:—
[1.] Of the Spirit of holiness to dwell in them.
[2.] Of a habit of holiness to be infused into them.
[3.] Of actual assistance to work all their works for them; and that if these should continue to be wanting, they can never, with all their might, power, and endeavours, perform any one act of holiness before the Lord. They know that of themselves they have no sufficiency, — that John xv. 5 without Christ they can do nothing: therefore they look to him, who is intrusted with a fulness of all these in their behalf; and thereupon by faith derive from him an increase of that whereof they stand in need.
Thus, I say, have the saints communion with Christ, as to their sanctification and holiness. From him do they receive the Spirit to dwell in them; from him the new principle of life, which is the root of all their obedience; from him have they actual assistance for every duty they are called unto. In waiting for, expectation and receiving of these blessings, on the accounts before mentioned, do they spend their lives and time with him. In vain is help looked for from other mountains; in vain do men spend their strength in following after righteousness, if this be wanting. Fix thy soul here; thou shalt not tarry until thou be ashamed. This is the way, the only way, to obtain full, effectual manifestations of the Spirit’s dwelling in us; to have our hearts purified, our consciences purged, our sins mortified, our graces increased, our souls made humble, holy, zealous, believing, — like to him; to have our lives fruitful, our deaths comfortable. Let us herein abide, eyeing Christ by faith, to attain that measure of conformity to him which is allotted unto us in this world, that when we shall see him as he is, we may be like unto him."
Christ is our all in all - may His name be praised forever. Amen.
Tuesday, September 15, 2009
What is the Chief End of Man?
According the Westminster Shorter Catechism: The chief end of man is to glorify God and enjoy Him forever.
The majority of professing Christians probably wouldn't answer the question in that way. Many wouldn't think "glorifying God" was all that relevant today.
What has got me pondering this subject is the following quote from John Owen. God, in His plan for the redemption of a people, was very much concerned with His glory. When the gospel is presented in any other way, it robs Him of that glory.
" The end of the dispensation of grace being to glorify the whole Trinity, the order fixed on and appointed wherein this is to be done, is, by ascending to the Father’s love through the work of the Spirit and blood of the Son.
The emanation of divine love to us begins with the Father, is carried on by the Son, and then communicated by the Spirit; the Father designing, the Son purchasing, the Spirit effectually working: which is their order. Our participation is first by the work of the Spirit, to an actual interest in the blood of the Son; whence we have acceptation with the Father.
This, then, is the order whereby we are brought to acceptation with the Father, for the glory of God through Christ:—
1st. That the Spirit may be glorified, he is given unto us, to quicken us, convert us, work faith in us, Rom. viii. 11; Eph. i. 19, 20; according to all the promises of the covenant, Isa. iv. 4, 5; Ezek. xi. 19, xxxvi. 26.
2dly. This being wrought in us, for the glory of the Son, we are actually interested, according to the tenor of the covenant, at the same instant of time, in the blood of Christ, as to the benefits which he hath procured for us thereby; yea, this very work of the Spirit itself is a fruit and part of the purchase of Christ. But we speak of our sense of this thing, whereunto the communication of the Spirit is antecedent. And, —
3dly. To the glory of the Father, we are accepted with him, justified, freed from guilt, pardoned, and have “peace with God,” Rom. v. 1. Thus, “through Christ we have access by one Spirit unto the Father,” Eph. ii. 17. And thus are both Father and Son and the Holy Spirit glorified in our justification and acceptation with God; the Father in his free love, the Son in his full purchase, and the Holy Spirit in his effectual working.
All this, in all the parts of it, is no less fully procured for us, nor less freely bestowed on us, for Christ’s sake, on his account, as part of his purchase and merits, than if all of us immediately upon his death, had been translated into heaven; only this way of our deliverance and freedom is fixed on, that the whole Trinity may be glorified thereby.
Though our reconciliation with God be fully and completely procured by the death of Christ, and all the ways and means whereby it is accomplished; yet we are brought unto an actual enjoyment thereof, by the way and in the order mentioned, for the praise of the glorious grace of God."
This glorious plan of God was accomplished "from the foundation of the world" to the praise of His glorious grace. We should bow before Him in humble gratitude, joyfully proclaiming that all glory indeed belongs to the Sovereign and Holy God. What horrid, unthankful, despicable creatures we are - arrogantly attempting to claim the smallest portion of the glory due to the Creator for ourselves. Tis true, fallen man is like his father, the Devil.
Lord, forgive us for all the times we have foolishly claimed for ourselves that which belongs only to you.
Grant us more grace, for only your grace can transform us from the image of the first Adam, into the image of you perfect Son.
Amen,
The majority of professing Christians probably wouldn't answer the question in that way. Many wouldn't think "glorifying God" was all that relevant today.
What has got me pondering this subject is the following quote from John Owen. God, in His plan for the redemption of a people, was very much concerned with His glory. When the gospel is presented in any other way, it robs Him of that glory.
" The end of the dispensation of grace being to glorify the whole Trinity, the order fixed on and appointed wherein this is to be done, is, by ascending to the Father’s love through the work of the Spirit and blood of the Son.
The emanation of divine love to us begins with the Father, is carried on by the Son, and then communicated by the Spirit; the Father designing, the Son purchasing, the Spirit effectually working: which is their order. Our participation is first by the work of the Spirit, to an actual interest in the blood of the Son; whence we have acceptation with the Father.
This, then, is the order whereby we are brought to acceptation with the Father, for the glory of God through Christ:—
1st. That the Spirit may be glorified, he is given unto us, to quicken us, convert us, work faith in us, Rom. viii. 11; Eph. i. 19, 20; according to all the promises of the covenant, Isa. iv. 4, 5; Ezek. xi. 19, xxxvi. 26.
2dly. This being wrought in us, for the glory of the Son, we are actually interested, according to the tenor of the covenant, at the same instant of time, in the blood of Christ, as to the benefits which he hath procured for us thereby; yea, this very work of the Spirit itself is a fruit and part of the purchase of Christ. But we speak of our sense of this thing, whereunto the communication of the Spirit is antecedent. And, —
3dly. To the glory of the Father, we are accepted with him, justified, freed from guilt, pardoned, and have “peace with God,” Rom. v. 1. Thus, “through Christ we have access by one Spirit unto the Father,” Eph. ii. 17. And thus are both Father and Son and the Holy Spirit glorified in our justification and acceptation with God; the Father in his free love, the Son in his full purchase, and the Holy Spirit in his effectual working.
All this, in all the parts of it, is no less fully procured for us, nor less freely bestowed on us, for Christ’s sake, on his account, as part of his purchase and merits, than if all of us immediately upon his death, had been translated into heaven; only this way of our deliverance and freedom is fixed on, that the whole Trinity may be glorified thereby.
Though our reconciliation with God be fully and completely procured by the death of Christ, and all the ways and means whereby it is accomplished; yet we are brought unto an actual enjoyment thereof, by the way and in the order mentioned, for the praise of the glorious grace of God."
This glorious plan of God was accomplished "from the foundation of the world" to the praise of His glorious grace. We should bow before Him in humble gratitude, joyfully proclaiming that all glory indeed belongs to the Sovereign and Holy God. What horrid, unthankful, despicable creatures we are - arrogantly attempting to claim the smallest portion of the glory due to the Creator for ourselves. Tis true, fallen man is like his father, the Devil.
Lord, forgive us for all the times we have foolishly claimed for ourselves that which belongs only to you.
Grant us more grace, for only your grace can transform us from the image of the first Adam, into the image of you perfect Son.
Amen,
Thursday, August 20, 2009
Mercy of God
When we consider the mercy of God, we must always keep in mind His other attributes. Especially that of His Sovereignty. He rules His entire creation, and to be sovereign God must be all-knowing, all-powerful, and absolutely free. God has acted at all times according to His infinite wisdom and goodness. God sovereignly displays His mercy "according to the good pleasure of His will" (Ephesians 1:5,9).
"For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." (Romans 9:15)
"Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth." (Romans 9:18)
A.W. Tozer remarks concerning God's mercy:
"Mercy is an attribute of God, an infinite and inexhaustible energy within the divine nature which disposes God to be actively compassionate.
God has always dealt in mercy with mankind and will always deal in justice when His mercy is despised.
Mercy never began to be, but from eternity was; so it will never cease to be. Forever His mercy stands, a boundless, overwhelming immensity of divine pity and compassion.
As judgment is God’s confronting moral inequity, so mercy is the goodness of God confronting human suffering and guilt.
We must believe that God’s mercy is boundless, free, and through Jesus Christ our Lord, available to us now in our present situation."
Paul, in his letter to the Ephesians, asked them to remember the condition they were in prior to hearing the gospel - and to remember the hopelessness and misery of that condition -
"1And you hath he quickened, who were dead in trespasses and sins;
2Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
3Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
4But God, who is rich in mercy, for his great love wherewith he loved us,
5Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
7That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9Not of works, lest any man should boast. (Ephesians 2:1-9)
"But God, who is rich in mercy" changed all that. Now they have "exceeding abundantly above all that they ask or think" for the purpose that "Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen"
"For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." (Romans 9:15)
"Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth." (Romans 9:18)
A.W. Tozer remarks concerning God's mercy:
"Mercy is an attribute of God, an infinite and inexhaustible energy within the divine nature which disposes God to be actively compassionate.
God has always dealt in mercy with mankind and will always deal in justice when His mercy is despised.
Mercy never began to be, but from eternity was; so it will never cease to be. Forever His mercy stands, a boundless, overwhelming immensity of divine pity and compassion.
As judgment is God’s confronting moral inequity, so mercy is the goodness of God confronting human suffering and guilt.
We must believe that God’s mercy is boundless, free, and through Jesus Christ our Lord, available to us now in our present situation."
Paul, in his letter to the Ephesians, asked them to remember the condition they were in prior to hearing the gospel - and to remember the hopelessness and misery of that condition -
"1And you hath he quickened, who were dead in trespasses and sins;
2Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
3Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
4But God, who is rich in mercy, for his great love wherewith he loved us,
5Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
7That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9Not of works, lest any man should boast. (Ephesians 2:1-9)
"But God, who is rich in mercy" changed all that. Now they have "exceeding abundantly above all that they ask or think" for the purpose that "Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen"
Tuesday, July 14, 2009
Holiness of God
"And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory." Isaiah 6:3
"I am the LORD, your Holy One, the creator of Israel, your King." Isaiah 43:15
As for our redeemer, the LORD of hosts is his name, the Holy One of Israel. Isaiah 47:4
"And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, LORD God Almighty, which was, and is, and is to come." Revelation 4:8
"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest." Revelation 15:4
A.W. Tozer states the following:
"Holy is the way God is. To be Holy He does not conform to a standard. He is that Standard.
God is holy with an absolute holiness that knows no degrees, and thus He cannot impart to His creatures. But there is a relative and contingent holiness which He shares with angels and seraphim in heaven and with redeemed men on earth as their preparation for heaven. This holiness God can and does impart to His children. He shares it with them by imputation and impartation, and because He has made it available to them through the blood of the Lamb, He requires it of them."
“Because it is written, Be ye holy; for I am holy.” 1 Peter 1:16
Why is it crucial for us to see God in His holiness? Tozer concludes;
"Until we have seen ourselves as God sees us, we are not likely to be much disturbed over conditions around us as long as they do not get so far out of hand as to threaten our comfortable way of life. We have come to live with unholiness and have come to look upon it as the natural and expected thing. We are not disappointed that we do not find all truth in our teachers, of faithfulness in our politicians or complete honesty in our merchants or truthfulness in our friends.
Only the Spirit of the Holy One can impart to the human spirit the knowledge of the holy. Yet as electric power flows only through a conductor, so the Spirit flows through truth, and must find some measure of truth in the mind before He can illuminate the heart. Faith wakes at the voice of truth but responds to no other sound.
“So then faith cometh by hearing, and hearing by the word of God.”
Romans 10:17
Theological knowledge is the medium through which the Spirit flows into the human heart, yet there must be humble penitence in the heart before truth can produce faith. The Spirit of God is the Spirit of Truth. It is possible to have some truth in the mind without having the Spirit in the heart, but it is never possible to have the Spirit apart from Truth.
We must hide our unholiness in the wounds of Christ as Moses hid himself in the cleft of the rock while the glory of God passed by.
We must take refuge from God in God.
Above all we must believe that God sees us perfect in His Son while He disciplines and chastens and purges us that we may be partakers of His holiness.
By faith and obedience, by constant meditation on the holiness of God, by loving righteousness and hating iniquity, by a growing acquaintance with the Spirit of holiness, we can acclimate ourselves to the fellowship of the saints on earth and prepare ourselves for the eternal companionship of God and the saints above."
"I am the LORD, your Holy One, the creator of Israel, your King." Isaiah 43:15
As for our redeemer, the LORD of hosts is his name, the Holy One of Israel. Isaiah 47:4
"And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, LORD God Almighty, which was, and is, and is to come." Revelation 4:8
"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest." Revelation 15:4
A.W. Tozer states the following:
"Holy is the way God is. To be Holy He does not conform to a standard. He is that Standard.
God is holy with an absolute holiness that knows no degrees, and thus He cannot impart to His creatures. But there is a relative and contingent holiness which He shares with angels and seraphim in heaven and with redeemed men on earth as their preparation for heaven. This holiness God can and does impart to His children. He shares it with them by imputation and impartation, and because He has made it available to them through the blood of the Lamb, He requires it of them."
“Because it is written, Be ye holy; for I am holy.” 1 Peter 1:16
Why is it crucial for us to see God in His holiness? Tozer concludes;
"Until we have seen ourselves as God sees us, we are not likely to be much disturbed over conditions around us as long as they do not get so far out of hand as to threaten our comfortable way of life. We have come to live with unholiness and have come to look upon it as the natural and expected thing. We are not disappointed that we do not find all truth in our teachers, of faithfulness in our politicians or complete honesty in our merchants or truthfulness in our friends.
Only the Spirit of the Holy One can impart to the human spirit the knowledge of the holy. Yet as electric power flows only through a conductor, so the Spirit flows through truth, and must find some measure of truth in the mind before He can illuminate the heart. Faith wakes at the voice of truth but responds to no other sound.
“So then faith cometh by hearing, and hearing by the word of God.”
Romans 10:17
Theological knowledge is the medium through which the Spirit flows into the human heart, yet there must be humble penitence in the heart before truth can produce faith. The Spirit of God is the Spirit of Truth. It is possible to have some truth in the mind without having the Spirit in the heart, but it is never possible to have the Spirit apart from Truth.
We must hide our unholiness in the wounds of Christ as Moses hid himself in the cleft of the rock while the glory of God passed by.
We must take refuge from God in God.
Above all we must believe that God sees us perfect in His Son while He disciplines and chastens and purges us that we may be partakers of His holiness.
By faith and obedience, by constant meditation on the holiness of God, by loving righteousness and hating iniquity, by a growing acquaintance with the Spirit of holiness, we can acclimate ourselves to the fellowship of the saints on earth and prepare ourselves for the eternal companionship of God and the saints above."
Subscribe to:
Posts (Atom)