4 Ways Sovereign Grace Must Impact Us

4 Ways Sovereign Grace Must Impact Us

4 Ways Sovereign Grace Must Impact Us

Sadly, it’s all too possible for people to be so opinionated about theological matters that they can even become obnoxious. They can become ungracious even when speaking about grace itself and somehow proud of the deeper understanding they have gained. Those who are new to any kind of convictions can be especially prone to this. This is not to minimise the truths themselves. It does not undermine the importance of having an accurate understanding of the Bible and a concern that others would share in it. It is rather about the spirit and manner in which this is done. Scriptural teaching is intended to humble us and increase our love for God, not merely puff us up with knowledge. What impact then ought sovereign grace to have on our hearts and lives?

What do we mean by sovereign grace? It is the powerful work of God on the heart to transform it by grace and raise it from death to life spiritually. This is described in different ways (Jeremiah 31:34; Ezekiel 11:19; Ezekiel 36:26-27; Jeremiah 32:40; John 6:44; Ephesians 1:19). These verses, amongst others, describe the work of conversion and the new birth. As James Durham puts it; this is a distinct, inward, special, real, immediate, efficacious and powerful work of the Spirit of the Lord. It is the work of sovereign grace that is necessary for conversion. The soul is convinced of sin and humbled for it; the mind is enlightened in the knowledge of Christ. The will and affections are renewed and persuaded to embrace and receive Jesus Christ as He is offered in the gospel.

This is best illustrated in Lydia (Acts 16:14), it is said of her “whose heart the Lord opened, that she might attend to the things that were spoken of Paul”. Here we find:

(a) It is a distinct work

The Lord’s powerful work on her heart is distinguished from Paul’s preaching to her ear; the Lord opened her heart. It is not as if there were some power infused into the Word. Although it accompanies the Word, it is a distinct person working a distinct work. Thus it is separable from the Word, though it is done in the heart of the same sinner to whose ear the Word is preached.

(b) It is an inward work

It is on the heart. Besides the outward preaching and calling of the Word, there is an inward, powerful, effectual work and calling by the Spirit in the conversion of a sinner. This speaks to the heart as the Word speaks to the ear. This work of the Spirit as part of conversion is much more than any external persuasion or the preached Word can produce.

(c) It is a special work

It is not all who hear Paul preach whose hearts are opened, but it is the heart of one Lydia. It is peculiar to those whom the Lord converts and is applied to none others except those in whom He works faith and whom He effectually calls by His grace. It is a special work and not common to all who hear the gospel otherwise it could not be said that this report had not been believed and the arm of the Lord not revealed (Isaiah 53:1)

(d) It is a real work

It makes a real inward change on her. It is real and powerful in producing and bringing about the renewing of the will and faith in the soul. It is a real, powerful work of the Spirit, bringing about the conversion of the sinner.

(e) It is a direct work

For the Lord not only enlightens her understanding, but goes down to the heart and opens it, and works a change in it directly or immediately. Paul indeed, by his preaching, opens the way of salvation to all that heard him; from which, though many go away with their hearts unopened, yet the Lord has a secret mysterious, real, inward work on her heart, which is evidenced by the effect. He not only enlightens her mind but makes her willingly yield to the call of the gospel, by opening her heart. It is not simply a moral persuasion; it is God’s enlightening the mind, and by that persuading the will to be united with Christ.

How then should such sovereign grace impact us?

1. Be Humble

Learn from this to be humble. What do you have that you have not received? And if you have received it, why boast as if you had not received it (see 1 Corinthians 4:7). It is unsuitable for believers (who are unashamedly free grace’s debtors and beggars) to be proud and forget themselves. You have nothing, believer, to boast of, except that God has humbled you with his grace and should you be proud of that as if you had made yourself thus? Therefore guard watchfully against all puffing-up, self-conceit, and high-mindedness. Strive to be humble and to keep a low sail, or else you may break out into some scandalous offence and become a shame and reproach to the gospel.

We commend humility to you above many things; for we think that in these days, folks’ pride is likely to break their necks. When conceit first creeps in, they begin to think they are so far advanced in holiness, that they must not keep company with others, nor join in worship with them. From that, they go to another thing, and from that to a third so that it is hard to tell where they will stop or end. They become so giddy, that they are scarcely likely to leave themselves enough ground to stand on. Be ashamed of pride; it is a most intolerable thing to be proud of that which God has given, for which you had no responsibility of which you can no more boast than those who never had it. 

2. Be thankful

Give God the praise for what you have received. It is becoming for the upright to be thankful (Psalm 33:1). It is no small thing, to have God’s power manifested in producing faith and conferring grace. The thrones, kingdoms and great things of this world are nothing to this. It is peculiar to the Lord’s own and not common. Many get their fill of the world who never got nor will get this. The world is of so little value with the Lord, that (so to speak) He does not much regard who gets it, though it is exactly distributed by His providence. But converting and upholding grace is peculiar to His favourites. If you are clear that He has bestowed grace on you, how you should exult in blessing God (as David did) for giving counsel to choose such a portion and for His powerful determining of your heart by His grace to embrace it. You do not have yourselves to thank for this, but God.

3 . Be compassionate

Be tender towards others, considering that it is only grace that has made the difference between you and them and not any good nature in you which was not in them (as some foolishly imagine). Do not be puffed up at the faults and falls of any, but rather mourn for them as well as for your own. Be the more humble when you think of the difference that grace has made, left you fall. Since you stand by grace lone, do not be high-minded, but fear. Of all persons, it befits you worst of all you to regard lightly never mind mock at the falls of others, considering who and what has made the difference.

4. Be Holy

If it is so special a privilege to be partakers of this powerful and special grace of God exerted in the great work of conversion, there is surely something special called for in your conduct. It must be worthy of the gospel in all things and correspond to this grace bestowed on you. What kind of person ought you to be in all holy conduct and godliness (see 2 Peter 3:11)?

 

 

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How Will We Respond to Attempts to Criminalise the Bible?

How Will We Respond to Attempts to Criminalise the Bible?

How Will We Respond to Attempts to Criminalise the Bible?

Apparently some atheists fully intend to use the Hate Crime and Public Order (Scotland) legislation to prosecute the Bible and sermons. Currently, this is possible if the Bill passes in its present form. Simply being in possession of a Bible could be a crime. Even if it doesn’t get criminalised there is potential for Christians being harassed by vexatious complaints. We need to pray and make representations about such legislation but we also need to think deeply about our broader response. The reality is that we increasingly inhabit a “cancel culture” where it is possible to shut down views by simply labelling them “abusive” and “hateful.” This is the situation we can expect no matter where we live in the West. In such a climate Christians might be intimidated into self-policing their views by keeping silent or soft-pedalling and apologising away what they believe. While we always need wisdom and grace in confessing the truth, there is no reason to be embarrassed about Scripture but rather every reason to deepen our trust in and our love and obedience towards it. We can even have confidence and boldness in the midst of such opposition.

Psalm 119 is the part of Scripture that instructs us most fully in our response to the Word. There is a simple resolve to love, obey and confess the truth of God’s Word in Psalm 119:43-48. Despite all kinds of opposition and difficulties, the psalmist is unshaken in his commitment to it. The psalmist pleads with the Lord not to take the Word of truth utterly out of his mouth (v43) and adds seven reasons why. David Dickson helpfully follows the train of thought in this section and applies it concisely to our situation.

1. Continue to Confess God’s Word

It is not enough for us to glorify God by believing the Word of God in our heart, we must also confess it with our mouth in times of trial. So the psalmist prays that God’s Word would not be taken out of his mouth (v43).

2. Humbly Pray for Help to Confess God’s Word

Because of our sins, God may justly leave us to ourselves in times of trial when His glory and our duty require testimony from us. We must, therefore, flee to God’s grace by prayer and with a sense of our undeserving, ask with confidence that God’s Word would not be taken out of our mouth.

If it is God’s will to humble us by leaving us to ourselves in some parts of our trial, we must still trust Him and plead with Him not to forsake us altogether in our trials. So the psalmist prays that God’s Word would not be taken out of his mouth (v43).

3. Continue to Hope in God’s Word

Where God’s children believe that He will carry out the threatenings and promises of His Word, there is hope that neither fear nor favour of men will overcome them in their trials. The psalmist’s hope in God’s judgments is the first reason he gives for hoping his plea will be heard.

4. Continue to Live Out God’s Word

The reason for our perseverance is the Lord keeping faith in our heart, mouth and outward person in our confessing and obeying Him. Thus, the psalmist says he will keep God’s law continually, forever and ever. This is the second reason he gives for hoping his plea will be heard.

5. Find Liberty in Confessing God’s Word

Those who depart from confessing God’s truth cast themselves into troubles, in dangers, and bonds. But those who continue to bear confession to the truth walk as free persons, the truth sets them free. “I will walk at liberty,” says the psalmist. This is the third reason he gives for hoping his plea will be heard.

6. Confess God’s Word in Obeying it

When we conscientiously and honestly endeavour to obey the Word, we have a promise of not being utterly deserted in the day of trial. The psalmist has conscientiously sought God’s precepts, which is the fourth reason he gives for hoping his plea be heard.

7. Confess God’s Word Before Authorities

Terror of kings and those in power ordinarily hinders us from freely confessing God’s truth in a time of persecution. But faith in the truth (sustained in the heart by God) is able to bring forth a confession despite all kinds of danger. The psalmist will speak of God’s testimonies before kings.

8. Confess God’s Word Without Shame

Those who are resolved to confess the truth of God which is questioned by many, will not be ashamed of confessing the truthno matter who mocks at it. Rather they will get honour because of it. The psalmist says that he will speak of God’s testimonies before kings and will not be ashamed. This is the fifth reason he gives for hoping his plea will be heard.

9. Love God’s Word Even More

The more we know the excellence of God’s truth and feel the power of God’s hand sustaining us to believe and confess it, the more we will love, delight and take pleasure in the Word of the Lord. The psalmist says that he will delight himself in God’s commandments which he has loved. This is the sixth reason he gives for hoping his plea will be heard.

Those that find they are helped to confess the truth in a time of trial, should always afterwards embrace the Lord’s commands even more heartily as precious gifts because of this experience. They should give themselves up entirely to be governed by it. This is what is implied by the psalmist lifting up his hands to the Lord’s commandments.

Those who have endured trials and troubles out of love to God’s commands and overcome temptations have comfort in having proved their love. They may renew and increase their love of obeying them. After saying he will lift up his hands to the Lord’s commandments, he says that he has loved them. In this way, he ratifies and gives approbation of his love to them.

10. Meditate on God’s Word

When a believer experiences the worth of divine truth (which it can testify to on its own) and of those who confess it, they should study more and more earnestly to know the mind of God revealed in it. The psalmist resolves to meditate in the Lord’s statutes, this is the last reason he gives for hoping his plea will be heard.

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Should Most Evangelicals Support Women Preachers?

Should Most Evangelicals Support Women Preachers?

Should Most Evangelicals Support Women Preachers?

A recent survey conducted in the USA indicated that 7 out of 10 self-identified evangelicals agreed that “women should be allowed to preach on Sunday morning”. The results showed that these figures are not reduced when frequency of attendance and attitude to the Bible are taken into consideration. Three-quarters of those who claimed to believe that the Bible is literally true and attend services multiple times a week agreed with women preaching. Age did not seem to make a significant difference in people’s views either. We do not know what arguments these people consider strongest in favour of this view. Popular arguments are, however, familiar enough from the wider debate on this issue. If we claim to take the Bible as literally true, we must consider what it says on this subject. Whatever most evangelicals support we need to know what the Bible itself supports. Let us consider some of the passages that speak clearly on this matter.

Many books have been written on this subject, but shorter articles can still be useful. It is also helpful to consider how previous generations have understood Scripture in relation to this debate. Did they have clear biblical reasons for their views? It is helpful to do this because sometimes we are especially influenced by being so close to our own cultural perspective and current debates. Some want to claim that the New Testament’s assertions are merely cultural and can be bypassed. Yet who decides what is cultural and how far this approach goes? Others want to redefine what “teaching” means. A technical in-depth refutation of that kind of redefinition can be found in Women in the Church: An Interpretation and Application of 1 Timothy 2:9-15 by Andreas Köstenberger and Thomas Schreiner.

The question is not whether men are allowed to preach and teach publicly but women aren’t. The question is rather who is qualified according to Scripture to preach and teach. “Are all teachers?” (1 Corinthians 12:29) asks Paul. Clearly not. Not all men are qualified for office in the church. Only some men and not all are among those qualified and called to preach. This issue does not downgrade the important contribution of woman within the church any more than it downgrades male members who are not in office.

Arguments in favour of women preaching have been made in the past as well as in the present. In the more distant past, those who were promoting this practice were various groups and sects such as the Quakers. John Brown of Wamphray responded to these arguments and the following is an updated extract. Beginning with the passages that deal with this most explicitly he makes the following blunt observation. Some plead for women speaking or preaching in the public assemblies of the Church notwithstanding the fact that Paul has in two distinct places, expressly prohibited it.

1 Corinthians 14:34-38

One passage is 1 Corinthians 14:34 “Let your women keep silence, in the churches”. We might think, that this was indeed enough to satisfy us; but see what the apostle adds further to enforce this, “for it is not permitted unto them to speak”, i.e. in the churches. This is as if he had said “they have no permission to do so”. And as if all this were not enough, he adds all that is permitted to them i.e. to be under obedience as the law requires. By this he wants us to understand that women speaking in the churches is inconsistent with the obedience that the law of God has laid on them. He implies that speaking by teaching in the churches is an authoritative thing, and therefore not allowed to women in any way. Their proper behaviour according to the institution and law of God, is to be under obedience. He will not even permit them so much as to ask questions for the sake of learning in the churches lest this would make way for usurping authority and beginning to speak with authority. He adds in verse 35 that if they will learn anything, let them ask their husbands at home. He adds that it was contrary to that modesty that is the ornament of women in saying that it is a shame for women to speak in the church.

What the apostle adds to confirm this injunction concerning women in the verses that follow  is also notable. They may be considered along with his previous directions which he had given to regulate the abuses of that church. He asks them if the Word of God came out from them or to them alone. In other words, are you the first, last, and only Christians there are? Or must you give laws to all the churches of Christ? And must they all follow you? It is as though no previous church has had the Word of God in relation to this. In verse 37 he goes on to say that if any man thinks himself to be a prophet or spiritual let him acknowledge that the things that I write unto you are the commandments of the Lord. Those who defend women preachers must take notice of this. When they contradict this express injunction of the apostle, they declare themselves (whatever they want to say to the contrary) to be neither prophets nor spiritual.

We also see that what Paul spoke concerning this silence of women in the church was the commandment of the Lord. Therefore it is obligatory for all churches who seek to own any relation to Christ as their Lord and Head. Those who reject this commandment of the Lord renounce (in this area) their relation to the Lord as their Head and Lawgiver. The next verse (v38). “But if any man be ignorant, let him be ignorant” also have their own weight. It is as if he had said, if anyone still will not (despite all this) accept this let him do so. No more needs be said to convince him because he is wilfully ignorant and must remain so. Thus, we must say in this particular matter that if people will remain ignorant, we cannot help it. We must follow our rule and declare them unable of being convinced on this and so leave them to it.

1 Timothy 2:11—14

Another explicit passage against women preachers is 1 Timothy 2:11—14. This requires the women to learn in silence with all obedience and not to teach nor to usurp authority over the man. We can see from this that teaching publicly is an act of authority and that inconsistent, with the silence and obedience required from women. The apostle, as a faithful servant of Christ, will not therefore give way to it. He makes this known to Timothy so that he may suppress any such practice where it exists or hinder where people want to establish it. He adds his reasons; saying, for Adam was first formed, then Eve. By this he teaches us that such a practice is contrary to the law of creation, the law written on the Creation, and the way and method of creation which the Lord chose to follow. This made an express declaration of His will to mankind.

The apostle also adds that Adam was not deceived, but the woman being deceived was in the transgression. That is, the woman being immediately and first deceived by Satan was the cause and occasion of Adam’s transgressing. Her submission to the man was further laid on her as a more grievous weight and burden, as a part of her punishment. Those who seek to have women usurping authority and teaching in the church seek to annul the sentence passed on women by the just Lord for Eve’s being the cause of Adam’s sin. Such declare in a way that that sentence was unjust; and that Eve was not the devil’s instrument to cause Adam to sin.

Galatians 3:28

Some say that women can be preachers because male and female are one in Christ. “Seeing” (they say) “God gives His Spirit to one as well as to another, when the Lord moves in women by His Spirit, we do not think it unlawful in any way for them to preach in the meetings of God’s people”.

The following is the answer to this:
(1) There is neither male, nor female just as there is neither Jew nor Greek but all are one in Christ. This is true in reference to the privileges of the Covenant under the present New Testament administration. It is different from what was the case under the Old Testament. This is what Paul is speaking of in Galatians 3:28. But it does not follow from this as a consequence by any clear connection or appearance of reason that women as well as men may therefore preach in the assemblies of the church

(2) That God gives His sanctifying Spirit to women, as well as men, is very true. But that He moves them to preach is not. If the Spirit of God moves in women, He will prompt them to duty i.e. to keep silence in the Church and not teach there or usurp authority. Rather she will learn in obedience, remembering what her sex is called to by the law of God, and that punishment on all women due to Eve’s conduct.

Acts 2:17

Some think the passages we have cited out of Paul’s Epistles do not oppose their practice of women preachers. Yet a more explicit contradiction is not imaginable. They appeal to the fact that women have prophesied in the Church to counter this.
In answer to this, the Lord has indeed made use of women to be prophetesses, He is free to make use of whom He will. His rare and extraordinary acts are no rule to us, however. His Law is our rule, and we must go to the Law and to the Testimony. He is absolute and is not bound by the rules and laws, He prescribes to us,

Some point out that Peter applies Joel’s prophecy in Acts 2:17 which speaks of women prophesying. But how does Peter apply it? Were there any women preachers among the company converted through Peter? During the particular time in which Peter applies Joel’s prophecy we do not hear of the least appearance of any women preachers and this manifestly declares to the contrary.

1 Corinthians 11:5

Some say that Paul himself in 1 Corinthians 11:5 gave rules how women should conduct themselves, in their public preaching and prayers. The problem with this is that makes the apostle contradict himself in the same epistle. Is it not safer for us to say that whatever rules he gave, they were such as must be consistent with the plain, absolute and enforced prohibition of their preaching, teaching, or speaking in the public meetings of the church? But what were the rules he gave concerning women? He said that every woman that prays or prophesies with her head uncovered, dishonours her head. Some assume this refers to how they should conduct themselves when prophesying or praying publicly before others in the assembly. But the apostle is only showing what should be the conduct of both men and women when present in the public assemblies at the time of public worship. He shows how they should conduct themselves while the Word was spoken and explained and public prayers was being made, not by themselves but by others appointed for this.

Philippians 4:3

Some appeal to Philippians 4:3 where Paul speaks of women that laboured with him in the gospel. The question is, in what way did they do this? Some imagine it was by public preaching in the assemblies but what grounds are there for this? What hint is given of this? Is there no labouring in the gospel, except by public preaching? Some point out that Philip had four daughters that prophesied (Acts 21:9). But where do we read that they preached in the public assemblies of the church?

Arguing from Experience

Some argue that God has converted many to Himself by the means of women and frequently comforted the minds of His sons. They say that this manifest experience puts the matter to us beyond all controversy. The following answers may, however, be made.

(1) God may make use of women in a private capacity for this effect and has often blessed their honest endeavours to this end. We most willingly acknowledge this, but the question is not about their efforts and labour in private in their particular place and capacities, but about public preaching in open and public assemblies of the church.

(2) If people mean preaching in the public assemblies when they speak about God using women, it is suspect.  Such experiences, being false and falsely founded, can provide no evidence against the standing and binding laws of Christ in His Church. Otherwise we make experience our Bible from which all arguments are brought to defend all erroneous and irregular practices. It is safest to examine experiences by a standing rule; if they do not agree with this they are at best the result and acts of the power of people’s own vain imaginations. If people will steer their course by such a compass, we think it little wonder if they dash on the rocks and make shipwreck of truth.

Conclusion

Other points could be made but this survey of the key passages covers the main points in a concise way. Many of the arguments are not necessarily new, it is just that they are coming from a new source. There are many other treatments of this issue, some of which go into considerable depth. Yet for some the matter is settled by the clear words of Scripture themselves. If these words do not mean what they say they mean then how does that affect other clear passages? If we believe the Spirit is apparently saying something new to us about these verses then why is it so contradictory to what others have believed (1 Corinthians 14:36)? The debate on this question relates to a wider question of whether we accept the plain language of Scripture and its authority. Are we willing to let Scripture have supreme authority or is our submission to it conditional on culture or experience?

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6 Benefits Believers Receive from Christ’s Death

6 Benefits Believers Receive from Christ’s Death

6 Benefits Believers Receive from Christ’s Death

​Christians know that it is important to believe in Christ’s death on the cross. But some find it difficult to explain how it benefits us. They know that salvation depends on it but perhaps struggle to explain how it is central to the Christian life. Christ taught that it must be crucial in how we live (Matthew 16:24). Paul said that it was the controlling principle of his life (Galatians 2:20).  How can we make it central to our life?

This is a very large theme and we can only consider one aspect of it. In this updated extract, Andrew Gray helpfully outlines some of the advantages that Christians experience from Christ’s death. Enjoying these benefits enables us to see how the cross influences the Christian life.

 

1. Enjoying Justification

Christ’s death is the evidence of our justification, the cause of our sanctification and the pledge of our glorification. It is the hope of our eternal and complete victory and the door of hope that will make you sing and triumph over death (1 Corinthians 15:55). We are brought to paradise by four streams: (a) His justification by which He justifies us; (b) His sanctification by which we that lay among the pots are made white as a dove; (c) His wisdom by which we are conducted to heaven; and (d) His redemption by His complete victory.

Is it not clear that Christ’s death was an evidence of our justification? “Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:12)  He has “put away sin by the sacrifice of himself” (Hebrews 9:26). By the solid faith of Christ’s death we may answer all objections. If you could multiply objections throughout eternity, you could have no answer but this: Christ has died and is risen again. His resurrection is a great pillar of justifying faith; “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

All objections are answered in this, Christ has died and, risen again (Romans 8:34). “For while we were enemies, we were reconciled by his death” (Romans 5:10). The great pillar on which faith is founded is Christ’s resurrection. Is the death of Christ not the cause of our glorification? “How much more shall the blood of Christ, who, through the eternal Spirit, offered himself witlìout spot to God, purge your conscience from dead works to serve the living God?” (Hebrews 9:14). Paul, speaking of the cross of Christ says, “By whom the world is crucified unto me, and I unto the world” (Galatians 6:14). You were redeemed “with the precious blood of Christ” (1 Peter 1:19). Christ died that “they which live should not live unto themselves, hut unto God” (2 Corinthians 5:15).

Is Christ’s death not the pledge of your glorification? Did Christ not wear a crown of thorns so that you might wear a crown of immortal glory? Did He not wear a purple robe, that you might wear that robe of His righteousness? If Christ ascended up, then He will certainly draw all the members of His body after Him.

You have Christ’s death as the door of hope to overcome your sins.  Christ’s victory is that He has in His person overcome principalities and powers and has made an open show of them. He has likewise overcome death and the grave. That is evidence of your victory and overcoming; for there is a great similarity between the head and the members of the body.

 

2. Enjoying Communion with Christ

Christ’s death may be a strong argument to embrace and welcome Christ. It may stir us up to that duty, “Open to me, my sister, my spouse, for my head is filled with the dew, and my locks with the drops of the night” (Song 5:2). If Christ has died and is now risen again, will not that persuade you to love Him? O what arguments will work with you? Do the five wounds of His blessed body not preach this doctrine to you: to love Him?

 

3. Enjoying Christ’s Love

If you believed the sufferings of Christ in the right way it would be a comprehensive way to bring your souls under the constraining power of His love (2 Corinthians 5:14).  There is a sweet constraint in His love that it lays hold on the understanding and the affections. Christ’s love constrains a Christian’s understanding so that they think Christ alone to be excellent. It constrains their affections and makes them burn within out of love to enjoy the person they love.

 

4. Enjoying Eternal Life

The way to heaven is now made manifest through the sufferings of Christ. “I will make a new covenant with them, not according to the covenant that I made with their fathers” (Hebrews 8:8-9). Believe this, it was more difficult for Christians to go to heaven under the Old Testament than under the New. Christ is now clearly revealed as crucified before your eyes. We do not need to exercise faith in Christ as being yet to come, but as already come. Sins against the gospel will certainly therefore be of greater guilt than under the law.

 

5. Enjoying Assurance

If you truly believed that Christ died for sinners your unbelief would be at an end. “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners”. Paul then adds, “of whom I am chief” (1 Timothy 1:15). If you believe that Christ came over that infinite distance that was between Himself and man, how easily, will He come over the infinite distance between you and Him? Christ’s love is that which will bring your souls to see the necessity of this love. It will bring you to a felt sense of the preciousness of Christ, who has perfected the work of your redemption.

 

6. Enjoying Holiness

Christ’s death is an excellent way for a Christian to bring their soul to a God-given holy hatred of sin, “we should not live unto ourselves” (2 Corinthians 5:15). Since Christ has “suffered for us, let us arm ourselves with the same mind, to cease from sin” (1 Peter 4:1). There are these two things in Christ’s death to make sin most hateful to you.

(a) consider the burden of sin. Do you not think that it was a heavy burden that made Him cry out that he was troubled and “exceeding sorrowful” (Mark 14:34)? And was it not an infinite weight that made Him say, “If it be possible, let this cup pass from me” (Matthew 26:39)?

(b) consider that these sufferings were because of sin. Might you not conclude that the justice of God was highly offended? “Yet it pleased the Lord to bruise him” (Isaiah 53:10).

 

7. Three Questions

(a) Were you ever through considering Christ’s death, constrained to sit down in speechless humility and put your mouth in the dust (Lamentations 3:29)?
(2) Were you ever through considering Christ’s death, constrained to love him, and cry out, “His love to us has been wonderfully great!”
(3) Were you ever through considering Christ’s death, constrained to wonder at that union between Him and us? Was the death of Christ ever an effectual means to unite you to Christ by the two chains of faith and love?

 

Conclusion

When we speak of the cross this also includes Christ’s resurrection. As Calvin emphasised we can’t think of them in isolation even when only one of them is mentioned. All that the cross and resurrection means should be central to our lives. The Christian life is a dying life; dying to sin (Colossians 1:22; Galatians 5:24). But it is also a life in the power of Christ’s resurrection (Philippians 3:10).The cross must have an overwhelming influence on how Christians should live and the motives for their life. They walk in loving obedience, a love that is derived from Christ’s dying love (Ephesians 5:2).

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Remember How Christ’s Ascension Keeps on Giving?

Remember How Christ’s Ascension Keeps on Giving?

Remember How Christ’s Ascension Keeps on Giving?

For some reason we don’t seem to speak much about Christ’s ascension to heaven. It’s a key but neglected doctrine. Which is strange because it connects with the present glory and work of Christ. It also has everything to do with the current status and needs of God’s people. Christ in His human as well as His divine nature is enthroned and His people are there spiritually also (Colossians 3:3-4). Gifts flow from the throne of heaven to Christ’s people. Everything we need is secured by Christ being in heaven interceding for us (Hebrews 8:1).

The gifts that flow from the ascension are described in Ephesians 4:8. James Fergusson explains how we should understand and apply this. He notes how Paul uses Psalm 68:18 to confirm what he said in verse 7 about Christ as the origin and giver of all graces and gifts. In that part of the Psalm, David looks beyond the ark as a type and shadow, to Christ the substance. He prophesies of things to come as already past to point out their certainty. He foretells that Christ would ascend triumphantly on high (to the highest heavens, Ephesians 4:10). He would lead captivity captive, having triumphed over His enemies by the cross (Colossians 2:15). His ascension would continue the triumph by plainly declaring that He had entirely routed all the spiritual enemies of His Church and Kingdom.

Conquerors in their triumphal processions used to drive their captive enemies before their own chariots (see Judges 5:12). Triumphing conquerors also used to divide and scatter the spoil by giving gifts. Paul alludes to this. He shows that Christ by virtue of His ascension distributed a large measure of gifts and graces on His Church.

 

1. Christ’s Ascension Gives Heaven

Our Lord Jesus Christ, having finished the work which was given Him to do on earth (John 17:4)  ascended physically to heaven. He carried His human nature up there (Acts 1:9-10) so that He might be exalted in that glory which He had before the world existed (John 17:5). He went to take possession of heaven in our name (Ephesians 2:6) and prepare a place for us (John 14:2).

 

2. Christ’s Ascension Gives Victory

Christ engaged in warfare on our behalf with many strong and powerful enemies i.e. the devil, the world, sin, death and hell. He gained an absolute complete victory over all. Although the godly must have battles with these (Ephesians 6:12), Christ the Head of believers is now above the reach of danger from enemies, and consequently so are believers in their Head. They are above all danger also because all their enemies cannot harm their salvation (Romans 8:35-39). Sin and Satan no longer reign in them (Romans 6:12, 14). Death has lost its sting towards them (1 Corinthians 15:55) instead it becomes a passage to life (Philippians 1:23). He led captivity (or a multitude of captives) captive, these are those that fought agains Him.

Satan’s constant opposition against the Church and Kingdom of Christ does not arise from hopefulness of prevailing in that terrible work. It comes from his inveterate blinded malice against the salvation of sinners which drives him oppose it even though he knows he cannot harm it. All his malicious cruel actions against Christ had achieved nothing except his own eternal shame and confusion. He could not avoid knowing this at Christ’s ascension. Christ by His ascension openly declared that He had led captivity captive.

 

3. Christ’s Ascension Gives All Gifts and Graces

Common gifts are sometimes called grace (Ephesians 3:8) because they are freely given (1 Corinthians 4:7). From the example given in verse 11 of this grace in the gifts and offices of the ministry it is clear that grace is meant primarily in this sense here. It is only in those common (rather than saving) gifts and graces that real believers essentially differ. Some are given to one, and some to another (1 Corinthians 12:8). All have one and the same saving graces (2 Peter 1:1), however,  although they differ also in the measure and degree received of those, (1 John 2:13). In that respect, even saving graces may be also be meant here.

The previous verse (Ephesians 4:7) speaks of “grace according to the measure of the gift of Christ”.
All these gifts of grace come from the same source (Ephesians 4:8-12). They are all given for the same purpose (Ephesians 4:13-17). Grace here does not mean God’s favour or saving grace as in other places (e.g. Ephesians 2:8-9; 2 Peter 1:3-4). Instead it is the fruits that flow from this saving grace. He shows that although every true member of the Church has received grace it may be in a way that differs from the grace of others. Yet all those different graces of the different members are given by the same Christ. They are received to the extent which seems good to Christ as the giver to measure out to everyone.

He gives to everyone some gift and in some measure.  Thus, although the same saving grace is given to all who are truly regenerate, it is not given to all in the same measure. Yet no one has all gifts or all the same offices in which they may exercise their gifts (verse 11).  The greatest degree of gifts and graces, which God bestows on any is far below the fulness of grace which is in Christ (Joh. 3:34). Those who have received most, are capable of receiving more. Receiving grace according to a measure implies they are capable of receiving more.

By His ascension Christ manifested the good He had secured to those for whom He died. Common gifts were purchased by His death as well as saving graces. This includes common gifts for the good and edification of His Church (Matthew 7:22-23). Both saving grace and common gifts are included here in the word “gifts”. At His ascension, He gave these gifts that were purchased by His death in larger measure than He had previously. He gave them “to men” generally, even to rebels (Psalm 68:18).

 

Conclusion

These are just some of the gifts that we continue to receive from the ascension of Christ besides the primary gift of the Holy Spirit. There is also access to the throne of grace to find more grace to help in time of need (Hebrews 4:16). These truths are well summarised by the Larger Catechism (Q53). It speaks of how how Christ was was exalted in His ascension because He

in our nature, and as our head, (Hebrews 6:20) triumphing over enemies, (Ephesians 4:8) visibly went up into the highest heavens, there to receive gifts for men, (Acts 1:9-11; Ephesians 4:10; Psalm 68:18) to raise up our affections thither, (Colossians 3:1-2) and to prepare a place for us, (John 14:3) where himself is, and shall continue till his second coming at the end of the world (Acts 3:21)

Larger Catechism Q54 also explains how Christ is exalted in His sitting at the right hand of God. It is because

as God-man he is advanced to the highest favour with God the Father,(Philippians 2:9) with all fulness of joy, (Acts 2:28) glory, (John 17:5) and power over all things in heaven and earth;(Ephesians 1:22; 1 Peter 3:22) and doth gather and defend his church, and subdue their enemies; furnisheth his ministers and people with gifts and graces, (Ephesians 4:10-12; Psalm 110) and maketh intercession for them (Romans 8:34).

The ascension reminds us that He is presently seated at the right hand of the Majesty on high (Hebrews 1:3). He is there reigning and expecting all His enemies to be made His footstool (Hebrews 10:13; 1 Corinthians 15:25). So it should also give us hope, encouragement and joy so that we may be steadfast and always abounding in the work of the Lord (1 Corinthians 15:58).

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Are All Sins Equal?

Are All Sins Equal?

Are All Sins Equal?

Is quite common to hear the notion that all sins are the same in God’s sight or that no sin is worse than any other sin. The reasoning behind this is that one breach of God’s law makes us guilty of breaking all commands (James 2:10). Another way this is justified is by saying that all sin meets the same penalty (Romans 6:23) or that its remedy is the same in the cross of Christ. The motivation behind this can be well-intentioned, perhaps not wanting any sin to be seen as small in itself. It deflects unwanted moral judgments by requiring that others must be without sin themselves to avoid hypocrisy. Perhaps the overwhelming emphasis on equality in our culture also steers people towards this idea. But is it right to say that all sins are equal?

It is certainly true that the least sin is an offence against the infinitely holy God and therefore absolutely evil. There is no such thing as a sin that doesn’t matter. But this is not all that can be said. The claim that sins are judged absolutely equally by God does not stand up to Scripture (James 3:1; Matthew 23:14; Matthew 11:24; Luke 12:48; Mark 9:42; 1 Corinthians 3:10-17).  Forgiveness also relates to different levels of sinfulness (Luke 7:41-42, 48). To reason from what sin deserves to what sin is in itself risks ignoring what the Bible says about whether some sins are more sinful than others (1 John 5:16). Christ Himself says that some sins are greater than others (John 19:11).

Let’s be clear that Scripture does say that some sins are worse than others (Exodus 32:30).

  • Some idolatry is even worse than other forms (Ezekiel 8:6, 13,15; Ezekiel 23:11);
  • Some commandments are of greater weight than others (Matthew 5:19; Matthew 23:23);
  • Some sins are worse because they involve sinning wilfully and defiantly (Numbers 15:30 and 15:22, 24, 27, 29);
  • Some sins are worse than others, such as sexual sin (1 Corinthians 6:18);
  • Some sexual sins are worse than other sexual immorality (1 Corinthians 5:1; Romans 1:26-27; Leviticus 20:10-16 compared with 20:17-21)

 

What Makes Some Sins Worse Than Others?

None of this excuses or belittles any sin, it simply gives us God’s perspective on degrees of sinfulness. The Westminster Larger Catechism (Q150), like the Shorter Catechism (Q83) makes it clear that “all transgressions of the law of God are not equally heinous”. Yet some sins “are more heinous in the sight of God than others”. They are either more heinous “in themselves” or because of certain “aggravations”. Aggravations are the things that make a sin more serious. It is a term still used in the law courts to mean an aspect of a crime which increases its guilt over and above the offence itself. Aggravated assault, for example, is different from simple assault depending on the intent, the weapon used or the extent of the injury. In Q151 the Larger Catechism goes on to explain what these “aggravations” are in relation to God’s law. When we consider these we see that the whole subject is much more extensive and challenging than the “all sins are equal” mantra acknowledges.

(a) The Person Sinning Makes Some Sins Worse

  • if we are older and “of riper age” (Job 32:7,9; Ecclesiastes 4:13) it is more serious than in someone younger. Wisdom should have come with years and experience. This is because we have had greater opportunity to learn God’s will, experience His grace and how to overcome temptation.
  • if we have greater experience or grace. Solomon had experienced much from God and the example of his father yet he sinned against what he knew and had received (1 Kings 11:4,9). The greater progress someone has made in holiness and godliness, the less excuse they have and the greater their fall when they sin.
  • if we are “eminent for profession” of Christianity. David made the enemies of God to blaspheme (2 Samuel 12:14) because of the prominent nature of both his sin and relationship with God. The inconsistency of one so committed to serving God made it worse than it would have been in others.
  • if we have greater gifts and responsibility. Where God has blessed us with greater knowledge of the Bible and opportunities to gain this we are more responsible for using these gifts not to sin (James 4:17; Luke 12:47-48). Where we are in a position of responsibility towards others in society, work, church and family we have greater guilt in sinning because our actions carry more weight and influence (Jeremiah 5:4-5. 2 Samuel 12:7-9; Ezekiel 8:11-12. Romans 2:17-24). Higher standards are expected of us and more eyes are upon us.
  • if our example is likely to be followed by others. If we are likely to lead others astray we incur guilt for that as well as our own actions. It can have a significant impact on a lot of others who may follow our example (Galatians 2:11-14).

(b) The Person Sinned Against Makes Some Sins Worse

  • sinning against God is worse than sinning against others (1 Samuel 2:25; Acts 5:4; Psalm 51:4). This is because of the infinite majesty and holiness of God and because our greatest responsibility is to love God with all our heart, soul, strength and mind.
  • sinning against things by which God makes Himself known is worse. This may include His attributes (Romans 2:4) or name (Exodus 20:7). It may also include despising His worship (Malachi 1:3-4) which is meant for displaying His glory.
  • sinning against Christ and His grace is worse. We are warned solemnly against refusing His message, promises and offers of grace in the gospel (Hebrews 2:2-3; Hebrews 12:25)
  • sinning against the witness and working of the Holy Spirit is worse. If we lie to Him or resist, despise and blaspheme Him it is worse (Acts 5:3-4; Hebrews 10:29; Matthew 12:31-32; Hebrews 6:4). If we grieve and quench Him it is worse (Ephesians 4:7; 1 Thessalonians 5:19)
  • sinning against superiors is worse. This is because they have a God-given authority and are to be respected and obeyed (Jude 8; Numbers 12:8-9; Isaiah 3:5)
  • sinning against relations is worse. We have particular family or other social bonds that we must respect and not abuse. We have greater obligations and responsibility towards them (Proverbs 30:17; 2 Corinthians 12:15; Psalm 55:12-15).
  • sinning against the souls of others is worse, such as when we mislead them spiritually especially in matters of salvation (Matthew 23:15; 1 Thessalonians 2:15).
  • sinning against believers is worse because of the bonds and ties of grace. (Matthew 18:6; 1 Corinthians 6:8; Proverbs 6:19).This is especially so in relation to those of the Lord’s people who are weaker (1 Corinthians 8:11-12; Romans 14:13,15,21).
  • sinning against a corporate body is worse (Joshua 7:20, 21, 25; 1 Kings 14:16).

(c) The Nature of the Sin Makes Some Sins Worse

  • the clearer the command sinned against, the greater the sin. The more expressly God has commanded or forbidden something the greater the guilt in disobeying (Romans 1:32; Ezra 9:10-12; 1 Kings 11:9-10).
  • the greater number of commands sinned against, the greater the sin. Some sins break more commands than others. Covetousness is idolatry as well as being against the tenth commandment (Colossians 3:5; 1 Timothy 6:10). Achan’s sin involved coveting and theft (Joshua 7:21). Ahab coveted and took Naboth’s land by perjury, theft, murder and injustice.
  • the greater the impact, the greater the sin.It is a serious thing to stumble and harm others by our sins (Matthew 18:7; Romans 2:23-24).
  • the more openly committed, the greater the sin. Sin is still sin in the heart but when it is expressed in words or actions it brings greater public dishonour to God and damage to others (James 1:14-15; Matthew 5:22; Micah 2:1).
  • the greater the consequences, the greater the sin. We cannot make amends for our sin by our own actions as it relates to its guilt before God as though we could atone for it. But sometimes we can pay back something that was stolen or lost. It is more serious when we cannot make any restitution. David could not restore the life he had taken away or the marriage he had destroyed (1 Samuel 12:9; see also Deuteronomy 22:22 compared with Deuteronomy 22:28-29). Some damage to reputation and honour cannot be removed (Proverbs 6:32-35).
  • the greater the restraints, the greater the sin. God may use various means that ought to restrain us from sinning. Some saw the miracles of Christ and heard His teaching but it did not restrain their unbelief (Matthew 11:21-24; John 15:22). It increased their guilt that they had such privileges. God’s goodness, mercies and deliverances towards us should also restrain us (Isaiah 1:3; Deuteronomy 32:6). It is a serious matter to despise His goodness and forbearance (Romans 2:4). To sin against judgments also increases our guilt (Amos 4:8-11; Jeremiah 5:3; Revelation 9:20-21). Other things that should restrain us are the light of nature and convictions of our own conscience (Daniel 5:22; Titus 3:10-11). Certain things should be obvious to us even without special revelation (Romans 1:20, 26-27; Romans 2:14-16). Outward restraints include the warnings of others in public or private (Proverbs 29:1). Official church discipline (Titus 3:10; Matthew 18:17) and civil punishment (Proverbs 27:22; Proverbs 23:35) ought to restrain us. It is also serious when we sin against our prayers, purposes, promises, vows, covenants, and engagements to God or others (Psalm 78:34-37; Jeremiah 2:20; Jeremiah 42:5-6,20-21; Ecclesiastes 5:4-6; Proverbs 20:25; Leviticus 26:25; Proverbs 2:17; Ezekiel 17:18-19).
  • the greater the wilfulness, the greater the sin. If we sin deliberately, wilfully, presumptuously, boldly, boastingly, maliciously, frequently, obstinately, with delight, continuance, or relapsing after repentance (Psalm 36:4; Jeremiah 6:16; Numbers 15:30; Exodus 21:14; Jeremiah 3:3; Proverbs 7:13; Psalm 52:1; 3 John 10; Numbers 14:22; Zechariah 7:11-12; Proverbs 2:14; Isaiah 57:17; Jeremiah 34:8-11; 2 Peter 2:20-22).  

(d) The Circumstances Make Some Sins Worse

  • sinning in or around the time of worshipping God or on the Lord’s day is worse (2 Kings 5:26; Jeremiah 7:10; Isaiah 26:10; Ezekiel 23:37-39; Isaiah 58:3-5; Numbers 25:6-7; 1 Corinthians 11:20-21; Jeremiah 7:8-10; Proverbs 7:14-15; John 13:27,30)
  • sinning after God has chastised us is worse (Ezra 9:13-14)
  • sinning in public, or in the presence of others is worse. This is especially true if they are likely to be encouraged to sin by it (2 Samuel 16:22; 1 Samuel 2:22-24).

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Everything and Everyone Changes, Except God

Everything and Everyone Changes, Except God

Everything and Everyone Changes, Except God

Events, strategies, commitments, principles. Everything seems to be subject to change in human affairs, especially politics. An even more changeable future seems inevitable as uncertainty increases. It’s a world of tumultuous, relentless and constant change. Technological, social and moral change in particular, seem to be speeding up. Things we never expected to see are now considered normal. Some change is deeply troubling and other change is good. All this makes us less confident and optimistic in predicting the future. But there is no real reason to fear if we are connected to the unchanging reality of the eternal God.

Hugh Binning points out that the most profound thing that we can say about God is also the simplest. “The Lord gives a definition of Himself”. It is short and we may not think it says much—”I AM” (Exodus 3:14). When people seek to exalt themselves they want to be described in grand and majestic ways to flatter themselves. But there is more majesty in this simple title “I AM” than in all others. This is spiritually discerned.

To compare God with others and say that He is best gives too great significance to the things which we use for comparison. Thus, the Lord calls Himself “I AM”, meaning “I am as if nothing else were”. Not, “I am the highest, the best and most glorious that is”. This assumes other things have some being and glory that is worth taking account of. Rather it is “I am, and there is none else; I am alone”. Nothing else can say, “I am, I live, and there is nothing else”. Everything else is dependent on God. Thus, nothing besides God, can say, “I am”. All things are only borrowed drops of this self-sufficient fountain. If anything comes between the stream and the fountain it is cut off and dried up.

See the profound mystery of God’s absolute self-sufficient perfection enfolded in these three letters, I AM. If you ask what is God? There is nothing better than this, “I AM,” or, He that is. If I would say He is the almighty, the only wise, the most perfect, the most glorious, it is all contained in this, “I am that I am”. He is all those perfections simply, absolutely, and solely.

 

1. Our God is Eternally Unchanging

He never was nothing and never will be nothing and may always say, “I am.”  God is eternally unchanging (Psalm 90:2). Now this is properly to be; and this only deserves the name of being. All the generations past; where are they now? They were, but they are not. And we then were not, and now are; for we have come in their place and in a little time, which of us can say, “I am.” No, we “fly away as a dream” (Job 20:8). We “are like a tale that is told,” (Psalm 90:9) that makes a noise in the present and then it is past. Within a few years this generation will pass, and no one will make mention of us. Our place will not know us, no more than we do now remember those who have been before (Psalm 103:16).

Christ said of John the Baptist, “he was a burning and shining light” (John 5:35); “he was,” but now he is not. But Christ may always say, “I am the light and life of men” (see John 1:4). Man is; but look backwards a little, and he was not; you will find his origin. Go forwards a little and he will not be, you will find his end. But God is “Alpha and Omega…the beginning and the end” (Revelation 22:13). Who can find the beginning and end in such a being who is the beginning and end of all things, yet without all beginning and end? The soul is enclosed between infiniteness before and infiniteness behind. It is between two everlastings; whichever way it turns, there is no way out. Whichever way it looks, it must lose itself in an infiniteness round about it.

We change in our days and are not today what we were yesterday. But “he is the same yesterday, and today, and for ever” (Hebrews 13:8). Every day we are dying, some part of our life is taken away. We leave one more day behind us, it is gone and cannot be recovered. Though we vainly please ourselves in the number of our years and the extent of our life, the truth is that we are losing much of our being and time as it passes. First, we lose our childhood, then we lose our adulthood. Then we leave our old age behind us also and there is no more before us.

But when God moves all things, He remains immoveable. Though days and years are in a continual flux and motion around Him and they carry us down with their force yet He abides the same forever. Even the earth and heavens that are established so sure grow old but He is the same, and “his years have no end” (Psalm 102:26-27). He is the beginning without any beginning; the end without an end: there is nothing past to Him, and nothing to come. He is all, before all, after all, and in all. He beholds all the changes of the creatures out of eternity. There is no change in His knowledge, as there is in ours (Acts 15:18). He can declare the end before the beginning; for He knows the end of all things, before He gives them beginning. He is never driven to make consultations in any emergency as the wisest of men are, who could not foresee all events. “He is in one mind”; He had it from everlasting and “who can turn Him?” (Job 23:13).

 

2. Our Response to the Unchanging God

Job’s response to knowing God as He is was to humble himself and repent (Job 42:5-6).  Here is the true knowledge of God’s majesty, which uncovers within you a mystery of iniquity. Here is the knowledge of God indeed, which abases all things besides God, not only in opinion but in affection. It attracts and unites your soul to God, and draws it from yourself and all created things. This is a right revelation of divine purity and glory, that stains the pride of all glory. True knowledge empties a soul of itself and humbles a soul in itself, that it may be full of God. He that thinks he knows any thing, knows nothing as he ought to know.

This then is the first evidence of the saving knowledge of God. It removes all grounds for empty confidence so that a soul cannot trust in itself. The purpose of this is that a soul may trust in God and depend on Him in all things. For this purpose the Lord has called Himself by many names in Scripture which correspond to our various needs and difficulties. This is so that He might make known to us how all-sufficient He is, so that we may turn our eyes and hearts towards Him. This was the purpose of this name, I AM; that Moses might have support for his faith (Exodus 3:14). “I AM;” I, who give all things a being, will give a being to my promise. I will make Pharaoh listen and the people obey.

What is there that this name of God will not answer? It is a creating name—a name that can bring all things out of nothing by a word. If He is what He is, then He can make what He wishes from us. It is a name that brings us comfort (Isaiah 41:12). If we believed this how we would submit to His blessed will. If we believed this would we not make Him our dwelling-place?  Would we not be assured of our own stability and the stability of His church because of His unchangeable eternity? (Psalm 89:1; Psalm 102:27-28). How can we think of such a fountain-Being without acknowledging ourselves to be shadows of His goodness? We owe to Him what we are, and so must dedicate ourselves to His glory. How can we consider such a self-Being, independent and creating Goodness without a desire to cleave to Him and confidence to trust in Him? This is to know Him.

 

3. Ourselves Compared to the Unchanging God

When we think on His unchangeableness let us consider our own vanity. Our glory and perfection is like a summer flower, or like a vapour ascending for a little time, our best estate is altogether vanity. Our plans are soon broken off and made of no effect, our resolutions change. This is mortality, we are not always the same. To be one thing now and then another thing is a characteristic of sinful and wretched man. Therefore let us “cease from man whose breath is in his nostrils” (Isaiah 2:22).  Do not trust in princes who will die, far less in ourselves who are less than the least of men (Psalm 146:3). Let us put our trust in God who does not change and we will not be consumed (Malachi 3:6).

We will never be ashamed of any hope we have in Him. There is nothing else you trust in which will not, without doubt disappoint you. Whatever you hear or know of God is vain and empty, unless it descends into the heart to shape it with fear and love to Him. It must extend into the outward actions and conform it to obedience. Otherwise when you “know God” you “do not glorify Him as God” and that knowledge will be worse to you than ignorance. It will only harden you and ultimately be your solemn accuser and witness (Romans 1: 21-24). The true knowledge of Jesus Christ is never unfruitful. The things that spring from its root are humility, self-abasing confidence in God, patience in tribulations, meekness in provocations, temperance and sobriety in lawful things (2 Peter 1:5-8).

 

Conclusion

It is a source of wonder as well as comfort to contemplate a God whose being, plans and promises never change. This should draw us to God again and again. He can keep our hearts steadfast. Whatever else and whoever else may change, let us seek to have an unwavering devotion, obedience and love to Him by His grace.

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Don’t Judge?

Don’t Judge?

Don’t Judge?

​Who are you to judge? It’s a popular way to deflect any declaration that a specific action is wrong. It can even be backed up with a verse: Jesus says, “Judge not” (Matthew 7:1). Is this really the proof text for unlimited “tolerance”? Does it mean that we cannot make any assertions about whether something is right or wrong? Should we stand aside and observe people’s sin or virtuous actions without saying or thinking anything? As rational and moral creatures this is virtually impossible. It would even prevent real forgiveness of others. When we understand the verse more closely we can see that it is not saying this at all.

As David Dickson notes, Christ gives five reasons in these verses against rash and unrighteous judging. He does not condemn every kind of judging. The problem is not so much judging in itself but judging in a hypocritical way.

1. Rash Judging

When Christ says “Judge not”, he is forbidding rash judging of individuals and their actions. He also forbids passing wrong judgement censoriously and uncharitably against others in our mind or in our speech.  This is especially if it is either for no fault at all or for lesser faults than we are prone to ourselves. Christ does not forbid righteous judgment either in private or public. It only forbids rash, uncharitable and unrighteous censuring of others. This is something to which we are naturally inclined. We are not to judge unrighteously or we will be judged. Christ is saying that if you judge others rashly you ought to fear lest God judge you justly.

2. Rash Judging Will be Judged Severely

With what judgment (charitable or uncharitable) you judge, you will be judged (Matthew 7:2). God will judge you in similar proportion. To the extent that you are charitable and sober in judging others, you may expect God will in His wise providence deal with you in mercy or in justice.

3. Rash Judging is Prompted by Self-Love

It is unreasonable that, having worse faults yourself than those which are in others, you should pass over them without seeing them. Especially if your faults are like large “beams” or logs (Matthew 7:3). Instead you go and pry into the faults of others which are like small “motes” or specks in comparison. You should not therefore judge rashly. Self-love blinds us so much that we are not aware of our own great faults. Instead we closely pry into and observe the smallest faults of others.

4. Rash Judging Does Not Benefit Others

By rash and uncharitable censuring you will never be able to benefit your neighbour. Not as long as this great beam or log of rash judgment or any such sin is found in yourself. Therefore do not judge rashly. Those who seek to benefit others by reproving their faults must be free of blame themselves. Otherwise their counsel and reproof will both be turned back on them. What hope do they have of profiting their brother by taking the speck out of their eye when they have a beam in their own? (Matthew 7:4)

5. Rash Judging is Hypocritical

Judging others in a censorious and rash way is the mark of a hypocrite. Christ calls someone who judges the faults of others censoriously a hypocrite (Matthew 7:5). This is because such a person would make themselves and others believe they were in no way tainted with any such faults themselves. Our Lord by this speech does not hinder brotherly admonition but rather directs the way we should do it. He gives a clear order .  He says they must first cast out the beam in their own eye. Those who seek to   reform others should begin to reform themselves in earnest. They should first seek to reform themselves in relation to their own sins. With their own sins removed they will have spiritual light and wisdom to deal with others. They will “see clearly” to help their brother to repentance and reformation.

Conclusion

This passage is not about not passing any kind of moral assessment whatsoever. It is about rash and hypocritical judgement. Being judgemental is actually about rushing zealously to judgement. Our own self-love blinds us to ourselves. Sometimes the things we have a propensity to identify in others say most about ourselves. Christ points out that our deficiencies in righteousness must hold us back from passing judgement until we have first addressed them. Only then can we have a clearer perspective and frame of heart to help others. It is a passage that powerfully helps us to help others.

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God is Still a Consuming Fire

God is Still a Consuming Fire

God is Still a Consuming Fire

Many people are ready to embrace the idea that God is love, if they themselves can define what that means. Perhaps they want it to mean that God affirms them no matter who they are and what they do. Or that God is there for us when we need Him. It fits in well with a therapeutic culture that focuses everything on the self. But it doesn’t fit with the biblical view of God as transcendent and glorious in holiness. It is true that God is love and He is good but God is also holy. He is a God of both mercy and justice. He is described as a consuming fire in the New Testament as well as the Old.

​What does this mean? In both Deuteronomy 4:24 and Hebrews 12:29 it speaks of God’s holiness, justice and jealousy for His worship. We ought to worship Him with a deep, spiritual sense of His holiness and greatness. We need grace to approach His worship in the right way. The particular grace mentioned is fear, a spiritual awe and reverence. As is clear in both Deuteronomy 4 and Hebrews 12, this also includes a loving carefulness in relation to God’s worship. We must confine ourselves to the ways He has appointed for us to worship Him (Deuteronomy 4:2; Leviticus 10:1-3; Exodus 20:5). Taking Hebrews 12:29 seriously means recognising both that God is still a consuming fire and that this still requires of us the same reverence and fear.

Robert Traill notes that the Bible frequently says that true religion begins with and is summed up by the fear of God. In this updated extract he draws out the implications of Hebrews 12:29. In the first place he deals with common objections to the idea of fearing God.

 

1. Should We Really Fear God?

There are various false objections against this precious and necessary grace.

(a) Isn’t God All Mercy and Goodness?

The first carries away thousands to destruction; it is the idea that God is all mercy and goodness. It is true that His mercy and goodness are infinite; yet, so is His justice. We will not stop to show why this is mistaken or discuss it further. It is enough that the Holy Spirit declares the awesome majesty of God, in this figurative expression “our God is a consuming fire”.

(b) Isn’t This Just an Old Testament Idea?

Some think that the New Testament does not require the fear and dread of God in the way that the Old Testament did. They draw a contrast between law and love and punishment and mercy. The apostle clearly corrects this mistake in Hebrews 12:18-29. He both compares and identifies the differences between the two eras.  In verse 28 he concludes that all the love and mercy revealed in the gospel must produce worship with fear. He supports this in verse 29.

(c) Doesn’t Salvation Remove Fear?

Others acknowledge that God is still holy and just in Himself. Yet they say that when we are saved and in Christ all such dread and fear is removed. Salvation requires nothing but love, and delight, and familiarity. The Holy Spirit corrects this mistake by declaring, that even “our God,” our covenanted God, is a “consuming fire.” As consuming fire is a dreadful thing, so when God is described in this way we are to take account of His dreadful nature and majesty.

(d) Isn’t this Legalistic?

Some are ready to object that serving God with fear is inconsistent with the boldness in approaching God that His people are privileged to have. Deep heart-reverence and holy awe is not legalistic or the opposite of faith and love. Serving God acceptably, with reverence and godly fear because He is a consuming fire does not imply unbelieving fear.

Sometimes is difficult to be filled with joy and holy fear together; this is due to our weakness. But this does not mean that the two graces are opposed to each other. Sometimes we are indeed called to exercise either reverence or love more than the other. A despondent soul should meditate more on the mercy and love of God to stir itself to faith and love. But a backslidden believer should meditate on God’s holiness, majesty and hatred of sin to stir themselves up to repentance and returning to God. 

 

2. God is a Consuming Fire in Himself

(a) There is an infinite distance between Him and us and every soul that truly considers this must be filled with dread. No one can see God and live.

(b) God is holy in His nature (Isaiah 6:3; Revelation 4:8). Only God is holy (Revelation 15:4). He is of purer eyes than that He can behold iniquity. How then can a sinner not fear?

(c) God is just. He sits on His throne judging right (Psalm 9:4). We are breakers of His law from the womb to the grave. How dreadful is this attribute of God!

(d) God is infinitely faithful and irresistibly powerful in exercising justice. No creature can either by subtlety or strength escape His hand.

 

3. God is a Consuming Fire in His Works

The way that God orders and maintains all creation, and how He accomplishes all His purposes according to His wise decrees should make us tremble. Heaven and hell are fearful things, and should awaken our hearts to greater fear.

Yet how much of His fearful glory is to be seen in His church and ordinances. He is terrible out of His holy places (Psalm 68:35; Genesis 28:17). In His ordinances this consuming fire draws near to us and we to him, though with offers of mercy and salvation. Yet to those who abuse them there is a certain fearful looking for of judgment and fiery indignation, which will devour the adversaries. In prayer, we speak to Him. What fear Abraham, Moses and Jacob express in prayer!

 

4. God is a Consuming Fire in Covenant

Even God in covenant with His own is to be feared (Deuteronomy 28:58). Why is this?

(a) Because they know Him, and none can know Him without fearing Him. It is natural to have a holy fear when God is revealed to us (Job 37:24). Lack of fear shows lack of knowledge.

(b) Because He is still the same God. It is true that His justice satisfied in Christ will never break out against them to destroy them. They can consider all the attributes of God (even the most terrifying) with comfort and delight. Yet all those things in Him which produce fear and reverence are still in our covenanted God.

(c) Because we still have unholiness within us. It is true that there is a change in the state of believers in justification and adoption. A change in their natures has begun through sanctification; yet still they are creatures. And there is still much unholiness in their hearts and lives. All sin in itself is equally hateful to God and contrary to His holy nature. They are still under His holy law and bound to obey it not as the way to life but as a rule of life. They will still be chastised for disobedience.

(d) Because we have experience of being chastised. This was so eminently with David, (Psalm 51:5). The saints fear God’s goodness, love, pardoning and healing mercy (Hosea 3:5, Psalm 130:4).

 

5. We Should Serve Our God with Fear

(a) In Our Lives

Careful walking with God, keeping a watch over the heart and edifying conversation are only theoretical to most Christians. This comes from an ignorance of Him with whom we have to do? How rarely does the power of religion shine in the lives of Christians.

(b) In Our Worship

When many come to pray, they rush into it irreverently as though they were coming to talk to someone just like themselves. How rarely are hearts deeply impressed with the sense of the majesty of the one whom they address. Many listen to sermons as if the purpose was to weigh up the gifts of the speaker or to get more brain-knowledge. Few take heed how they hear. Few come to get a message delivered to them from the living God, and tremble at the Word.  This is due to the lack of a proper fear of God. Many approach the Lord’s Table without proper preparation and so eat unworthily. They do not consider that it is one of the most solemn approaches that the Lord makes to us, and that we make to Him. We would prepare far differently if we feared to take His name in vain in that ordinance.

(c) In Our Hearts

Are you careful to maintain constant communion with God. Do you live as though you were in His sight? Do you take His law for your rule in all your ways? Is godliness no more than being outwardly respectable and attending church? This is a serious mistake. What do you with the convictions of your conscience? Do you quench them or consider them? What do you give your affections to throughout the day? What do you think about first in the morning and last at night? Is it God? How can the fear of God be in us?

 

Conclusion

We must seek to know God more and have deeper views of His majesty. We need to maintain our sense of both His holiness and love together without losing either. Let us meditate on Him more and pray that He will manifest more of His glory to us. This will help stir up this holy fear and reverence within us.

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Does it Matter What We Believe About the Holy Spirit?

Does it Matter What We Believe About the Holy Spirit?

Does it Matter What We Believe About the Holy Spirit?

It used to be said that the Holy Spirit was the forgotten person of the Godhead. Now, it seems, the majority of evangelicals aren’t even sure if He is a person. The State of Theology survey on both sides of the Atlantic shows that most think the Holy Spirit is a force but not a personal being (55% UK, 56% USA). Is that a problem? Yes, Scripture makes it clear that the Spirit is a person. The belief that He is just a force (as taught by Jehovah’s Witnesses) was condemned as heresy at the Council of Constantinople in 381. But this is not only about a core article of faith, it has deep practical implications for our everyday spiritual life.

There are many ways in which the Bible teaches that the Spirit is a person and they all relate to His ministry to believers. So it matters a great deal that He is indeed a person. There is such a thing as the communion or fellowship of the Holy Spirit and you can only commune with a person (2 Corinthians 13:14). In His activity within believers it is clear that He has a mind (Romans 8:27), a will (1 Corinthians 12:11; Acts 15:28) and emotions (Ephesians 4:30). Not only can He be grieved but He can be vexed or angered and insulted (Isaiah 63:10; Hebrews 10:29). He can also be lied to (Acts 5:3-4).

As someone who speaks, the Spirit personally teaches, convinces and reminds (Acts 8:29; Acts 13:2; 1 Corinthians 2:13; John 16:8; John 16:13-14). He empowers (Zechariah 4:6) and guides believers (Isaiah 48:16; Romans 8:14; Acts 16:6-7). He witnesses with them (Romans 8:16), comforts them (John 14:26) and intercedes for them (Romans 8:26). He commands (Acts 8:29; 13:2; 16:7) and must be obeyed (Acts 10:19-21).

Can we do without the personal activity of the Spirit? That would be an impossible thought. The confused opinions about the Holy Spirit revealed in the recent survey show the need for clear teaching in the truths of Scripture. We have tools for this purpose in the Westminster Confession and Catechisms. One of those who helped compile these documents was Francis Cheynell (1608–1665) who also wrote about the trinity and the practical necessity of believing in One God in Three Persons.

 

Obeying the Spirit is For Our Comfort

In hearing the Word we must give the same attention and devotion to the Spirit as we do to the Father and the Son (Hebrews 3:7-8 compared with Psalm 95:8). The Holy Spirit forbids us to harden our hearts against Him speaking in the Word (Acts 7:51). We grieve the Spirit when we resist the Spirit and will not give our spiritual assent and consent to the Word.

God the Holy Spirit is to be obeyed. We are devoted to His service in baptism. Our bodies and souls are temples consecrated to His honour and service. The Spirit conquers our carnal reason, puts to death our corruptions and subdues our hearts to obey Him as well as the Father and the Lord Jesus.

The Spirit is the spirit of conviction, regeneration, conversion, sanctification, edification and consolation (1 Peter 1:2; 2 Thessalonians 2:13; Galatians 5:22; 1 Corinthians 12:8-9). The Spirit is the God of all comfort, it is His special function to comfort mourners.

It highly concerns us to obey the Holy Spirit and answer the many calls and motions of the Spirit with sincere obedience. Thus, our effectual calling may provide evidence of our election. This Spirit is the spirit of sanctification and adoption, the spirit of revelation and comfort, putting sin to death, making us live to righteousness. The Spirit quickens, moves, enables, inclines, persuades us to beleive in Christ, to love one another and to keep all the commandments of God.

This Spirit of faith, love, and obedience is the spirit of sanctification. If you find the spirit of sanctification in you, take good comfort even though the spirit of adoption seems to withdraw from you. He is certainly present and not idle or silent; He speaks by His real works and sweet fruits. The spirit of sanctification is one and the same as the spirit of adoption.

We know from the Spirit that Christ abides in us, that we dwell in Him and He in us (1 John 3:23-24; 4:13). If there is therefore a spirit of faith, love, and obedience in you, rejoice in it, lift up your heart to God in thankfulness for it. Thank God if you have a heart obedience to the doctrine given to you by the Holy Spirit (Romans 6:17). If you are much engaged in supplication and thanksgiving, the spirit of supplication will be a spirit of adoption and an oil of gladness (Hebrews 1:9).

The Spirit will teach you to cry “Abba, Father” with comfort (Galatians 4:6; Romans 8:15). The Spirit will fill your souls with all joy, and peace in believing, and in obeying. The joy of the Spirit shall be your strength. The comforts of the Almighty, including all the comforts of the kingdom of God (which consists in righteousness, peace, and joy in the Holy Spirit) shall be all-sufficient to revive and support your dejected spirit. All your fears and discomforts shall be dispelled, your wants supplied, your wounds, sores and infirmities healed. Ultimately, you will be filled with all the fulness of God (Malachi 4:2; Ephesians 3:19).

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Don’t Despise Old Books

Don’t Despise Old Books

Don’t Despise Old Books

We have been fed the idea over and over again that the new is best. We have been tutored to be impatient with anything old.  Anything new is supposed to be most valuable and accurate. The idea is based on circular logic, already assuming that what is new is better. If we don’t know what is old and only embrace what is new how can we assess whether it is an improvement? But what if it doesn’t in fact improve on what we have had but only replaces it? Much of the content we consume – even blog posts – is temporary in the sense of being connected to the moment and soon forgotten.  Older books bring us a sense of perspective away from current fashions and blind spots. They have also passed the test of time but new books are still being tried and assessed. These are some of the reasons of course, why we make use of them in these weekly blog posts and show how they bring a perspective on our contemporary situation. If we are prepared to learn from contemporary Christians why not from those in the past? Let’s hear the case for making use of older books.

Here are a few reasons we should take older books seriously. Many older books are now published in a way that makes them easier to read in terms of their format and explaining some of the difficult words. It’s easier than ever to make use of them.

 

(a) Older Books Take Us Out Of Our Current Context.

Sometimes we need to take a break and not be caught up in the myopia of our own context. We need to listen to people who are asking questions we have never thought of. We need to engage with their refreshingly different ways of answering the questions we ask. They help us assess new ideas critically.

 

(b) Older Books Help Us Grow in Our Understanding.

Perhaps they do have more theology – that is a good thing. They are often more full of Scripture quotations and so bring us to the fountain of truth more frequently. They also tend to quote and apply Scripture in a different way than we might have considered.

 

(c) Older Books Humble Us.

When we see the depth of understanding and learning evident from older writers we are humbled. We have many opportunities, resources and technologies that they did not have but yet we still feel that we are walking amongst giants when we read them.

 

(d) Older Books Edify Us.

They often feed the soul more because the authors had a higher spiritual temperature than exists in our day. We are warmed by their love of Christ and His Word.

 

James Durham gives wise counsel in this area. He gives simple rules that if truly weighed would help us zero in on the most beneficial reading possible. The less time we have for reading, the more selective we need to be. The following is an updated extract from an essay that he wrote on the subject of reading and hearing. We must take heed what we hear and how we hear (Mark 4:24 and Luke 8:18); it is the same with reading. Older books that have stood the test of time have been approved by more as most beneficial.

Just as we should beware of listening to false teaching, so we should beware of reading it. He warns against a “lightness” and indifference in our reading and hearing. Our ears may be “itching” after some new teaching and we may have a secret discontent with sound teaching (2 Timothy 4:1-4).

Reading is a special means of edification if used well but a great step towards destruction if otherwise, as experience shows.  Thus, people are commanded to watch and choose that which is most excellent. They cannot be left to be indifferent in this. We must spend our time wisely (as a special talent give by God). In reading many things our time can be greatly misspent and abused to our harm.

Christian wisdom is called for in order to make a right choice. Especially considering that many can only spend a little time in reading. A wrong choice means that they incapacitate themselves from reading things that may be more profitable for their condition and situation. Also, seeing that not everyone has the ability to discern poison from good food, people must regulate their Christian liberty in this aright. Otherwise it will become carelessness and turn into a snare. Some due to their gifts and calling need to acquaint themselves with writings of all kinds in order to refute them. Yet not everyone should take this liberty for themselves any more than they would attempt to publicly debate with adversaries of any kind. The strength and weight of their errors are stuffed into their writings and we are unable to counter their writings just as much as their speeches.

 

1. Read Books Recommended by Godly Christians

Spend your time reading the books from which godly Christians have previously derived benefit or recommend.  Such have (so to say) been tried and tasted and, like good food in which there is no danger, may therefore be used. There is no difficulty here, for it is easy to find out which books are commonly esteemed to be such.

 

2. Consider the Character of the Author

Consider the author to help decide whether such and such a book may be made use of. Other writings, preaching or otherwise will make it clear whether he is known to be sound and serious so as to give confidence to venture on the book. This is why the names of authors are inserted in their writings frequently (John’s name occurs frequently in the Book of Revelation). No man’s name ought to carry such weight that we digest anything without first testing it just because it comes from him. Yet it may give liberty to make use of their writings rather than those of another in whom there are no grounds of confidence.

 

3. Don’t Read Books and Authors Rejected by Godly Christians

Some books and authors are noted by the godly to be dangerous and unprofitable and have been found to be so by experience. Keep your distance from such lest you have to prove by your own experience what you will not learn from others.

 

4. Avoid Unknown Books and Authors

Where both books and authors are unknown it’s safer to abstain from reading them until those best able to discern discover what they are. In the meantime, spend your time reading those that are unquestionably profitable. This means that we waste no time. It may also be done in faith, knowing that we are not risking temptation (which would not be the case in reading unknown books).

People usually do this in choosing doctors for the body. They choose those who others have found to be skilful and useful, rather than take a risk on any who are yet unknown and no one has tried.  Wisdom would say that no less should be required in making use of doctors or remedies for our spiritual edification; it is no less important than the other. If these things were observed in writing, reading, and hearing respectively, the Church of Christ might be preserved from many errors and offences. Many might be saved from much damaging and unprofitable writing and reading.

 

Conclusion

Some of the most highly commended books by those of Durham’s contemporaries are of course William Guthrie’s The Christian’s Great Interest and Samuel Rutherford’s Letters (The Loveliness of Christ contains quotations from the Letters). The Westminster Confession and Catechisms together with associated documents make vital reading. One of the documents is The Sum of Saving Knowledge, a valuable little book that strengthens assurance in explaining and applying the gospel. Durham wrote this together with David Dickson. Dickson also produced Truth’s Victory over Error to defend the Westminster Confession against many errors.

James Durham himself preached and published 72 sermons on Isaiah 53. These have been very highly commended. They are a rich presentation of Christ crucified as the “marrow of the gospel”. His commentary on the Song of Solomon explores the depths of communion with Christ in Christian experience. Spurgeon said that Durham was always good but in this commentary, he was at his best. He also discussed many practical aspects of church principles and order. His Treatise on Scandal also gives wise counsel in how to avoid stumbling others as well as in matters of church discipline and government.

 
 

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What Do We Mean By God’s Presence?

What Do We Mean By God’s Presence?

What Do We Mean By God’s Presence?

It’s a phrase that’s used a lot. Yet when you stop to consider it, it’s rather difficult to define. Of course God is everywhere present but we usually mean a felt sense of His presence. Is that purely a subjective sense that borders on a mystical feeling or being emotionally charged? Sometimes it seems like people are speaking of a particular experience or atmosphere. Do we have to feel that God is there to know that He is there?

Surely what we mean by “presence” is God exerting His influence in a way that we discern. Hugh Binning has a very simple definition of the presence of God. He says that “God’s presence is His working”. That is helpful because God may be present without us being overwhelmed with feelings of love, joy and praise. This is how it was for Job. In his affliction and distress he was saying, “Oh that I knew where I might find him!” (Job 23:3). “Behold, I go forward, but he is not there; and backward, but I cannot perceive him”. He knew that God was working and that He was trying Him with a holy purpose but He could not discern Him clearly (Job 23:8-10).

 

1. The Holy Spirit’s Workshop

God’s presence is his working. His presence in a soul by His Spirit is His working in such a soul in some special way, which is not common to all people. It is specially to those whom He has chosen. His dwelling is nothing else but a continued, familiar and endless working in a soul until He has conformed everything within to the image of His Son.

The soul is the workshop that the Spirit has come to work in to fashion in it the most skilful part of the whole creation. This is the work of restoring and repairing the masterpiece, which came last from God’s hand in creation, and so was the greatest. By this I mean, the image of God in righteousness and holiness. This is the bond of union between God and us. Christ is the bond of union with God but the Spirit is the bond of union with Christ. Christ is the peace between God and us making out of two one. But the Spirit is the link between Christ and us, by which He has direct and actual involvement in us, and we in him.

 

2. Mutual Indwelling

The union between Christ and the soul is illustrated in Scripture by the closest relationships because a mutual union is closest. It is often expressed in this way to demonstrate an interchangeable relation and reciprocal union with Christ. The knot is on both sides to make it strong. Christ in us and we in Him; God dwelling in us, and we in Him, and both by this one Spirit (1 John 4:13). It is often mentioned by the Apostle John who was best able to express it as one most possessed with the love of Christ and the felt sense of His love (John 17:23, 26; 1 John 3:24). Just as the names of married persons are written together, so this indwelling is written in this way.

It is not cohabitation but inhabitation. It is not one person alone inhabiting the other, but mutual inhabitation which amounts to a kind of penetration, the most intimate and immediate presence imaginable. Christ dwells in our hearts by faith; and we dwell in Christ by love (Ephesians 3:17 , and 1 John 4:16). Death brings him into the heart; for it is the very application of a Saviour to a sinful soul. The very applying of His blood and sufferings to the wound that sin made in the wounded conscience which heals it, pacifies it and calms it.

A Christian, by receiving the offer of the gospel heartily and affectionately brings in Christ as offered into his house, and then salvation comes with Him. Therefore believing is receiving (John 1:18). It is the very opening of the heart to let in an offered Saviour. Christ, thus possessing the heart by faith, works by love. The Christian dwells in love and in God and God in him. Love has a special value in it, to transport the soul out of itself to the Beloved (Song 4:9). The soul is where it loves. Fixing and establishing the heart on God is dwelling in Him.

The constant and most continued residence of the most serious thoughts and affections will be the all-fulness and riches of grace in Jesus Christ. As the Spirit dwells where He works, so the soul dwells where it delights. Its delight in God makes it go out to Him frequently in desires and breathings after Him. By means of this, God dwells in the heart for love is the opening up of the inmost chamber of the heart to Him. It brings the Beloved into the very secrets of the soul, into the inmost part of the heart so Christ dwells in the affections of the soul.

It is only the Spirit of Christ given to us that entitles us to Him, and Him in us. It is the Spirit working in your souls mightily and continually, making your hearts temples for the offering of the sacrifice of prayer and praises. He casts out all idols from these temples that He alone may be adored and worshipped by the loving service of the heart and purges them from all filthiness of flesh and spirit. It is the Spirit dwelling in them in this way that makes them living members of the true body of Christ, joined to Christ the Head. This makes Him yours and you His; by virtue of this He may command you as His own, and you may use and employ Him as your own.

 

Conclusion

God’s special gracious presence is more than a mere feeling, though feelings are involved. We can discern God’s presence by His activity in our hearts and lives. His grace in our hearts and lives is stirred up into activity. James Durham observes that, “believers, that aim seriously at the exercise of grace in themselves, may confidently invite Christ to come, and may expect His presence”.

The more we make use of the Holy Spirit through prayer, submission and obedience to the Word of God, love to Christ, the more we will know that presence. It will humble us. An abiding sense of that presence is valuing Christ and depending on the strength and grace he provides. Christ’s presence will make us spiritual fruitful and useful. Sometimes there is a sense of distance rather than presence but in this we should be stirred up to seek after the fellowship we desire. “There is nothing that will affect a gracious soul more, than to miss Christ’s presence, when the disappointment has been procured by its own sin” (James Durham). As Durham also puts it, a high esteem of Christ will make us pursue after His presence “for, to those that thus love and esteem Him, He will manifest Himself (John 14:21, 23)”. We need this in seeking to worship God in public and private. As Durham says: “it is one thing to have pure ordinances set up in the Church, and another to have Christ’s presence filling them with power”. We will want Christ’s presence for others as well as ourselves.

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