“O my! O my!”

Among other things (serious masters reading), when enjoying a break from ministry here in Rwanda, I’m reading Kenneth Graham’s, ‘The Wind in the Willows.’ I love the colourful descriptions of the country-side and close friendships.

One line caught my attention near the beginning of the book, and literally took my breath away. Mole is unpacking a picnic basket, filled with all kinds of, previously un-experienced, morsels and delicacies. In shear delight he exclaims, “‘O my! O my!’ at each fresh revelation.”

It struck me that this is exactly the kind of fitting response of the believer, who, upon opening the word of God is impacted, over and over again, with fresh revelations of the Saviour. I don’t think we begin to worship worthily until revelation of God and the gospel of Christ causes us to gasp a fresh, ‘O my! O my!’ or some such spontaneous ejaculation of praise.

Seeing What Jesus Has Done

“How can we break our heart’s fixation on doing ’some great thing’ in order to heal ourselves of our sense of inadequacy, in order to give our lives meaning? Only when we see what Jesus, our great Suffering Servant, has done for us will we finally understand why God’s salvation does not require us to do ’some great thing.’ We don’t have to do it, because Jesus has. . . . Jesus did it all for us, and he loves us — that is how we know our existence is justified. When we believe in what he accomplished for us with our minds, and when we are moved by what he did for us in our hearts, it begins to kill off the addiction, the need for success at all costs.”

- Timothy Keller, Counterfeit Gods (New York, NY: Dutton, 2009), 93-94.

(HT: Of First Importance)

Not Faith, But Christ

“Faith is not our saviour. It was not faith that was born at Bethlehem and died on Golgotha for us. It was not faith that loved us, and gave itself for us; that bore our sins in its own body on the tree; that died and rose again for our sins. Faith is one thing, the Saviour is another. Faith is one thing, and the cross is another. Let us not confound them, nor ascribe to a poor, imperfect act of man, that which belongs exclusively to the Son of the Living God.

Our security is this, that it matters not how poor or weak our faith maybe: if it touches the perfect One, all is well. God has asked and provided a perfect righteousness; He nowhere asks nor expects a perfect faith. So a feeble, very feeble faith, will connect us with the righteousness of the Son of God; the faith, perhaps, that can only cry, ‘Lord, I believe; help mine unbelief.’ “

- Horatius Bonar, “Not Faith, But Christ”

(HT: Of First Importance)

Barrabas and Me

David Mathis asks the question: Who do you identify with in the Passion narratives?

Of course, as good Christians, we say Jesus. He’s the good guy, our protagonist. As we relive the story, we pull for him, and against his enemies. And a long list of enemies it is: Judas who betrays him, Peter who denies him, the chief priests who hate him, Herod who mocks him, the crowd that calls for his crucifixion, Pilate who washes his hands and condemns him, and Barrabas who is guilty but gets to go free.

Wait a minute.

Barrabas—the guilty one who gets to go free?

In his 23rd chapter, Luke leads us sinners, in his careful wording of the narrative, to identify in this significant way with Barrabas. As Jesus’ condemnation leads to the release of a multitude of spiritual captives from every tribe, tongue, people, and nation, so also his death sentence leads to the release of the physical captive Barrabas.

In verse 15, Luke quotes Pilate to establish Jesus’ manifest innocence: “Look, nothing deserving death has been done by him.”  Then he confirms Barrabas’ guilt in verse 19, as “a man who had been thrown into prison for an insurrection started in the city and for murder.”

In verse 22, after the mob has called for Jesus’ crucifixion for a third time, Luke emphasizes Jesus’ innocence again in the words of Pilate: “Why, what evil has he done? I have found in him no guilt deserving death.” But unconvinced, the crowd continues to demand the death of Jesus and, wonder of all wonders, the release in his place of the manifestly guilty Barrabas.

So Pilate “released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will” (verse 25). Here’s the first substitution of the cross. The innocent Jesus is condemned as a criminal, while the criminal Barrabas is released as if innocent.

And still today, because of the willing substitution of the innocent Jesus, Barrabases like us go free.

Union with the exalted Christ

“The central soteriological reality is union with the exalted Christ by Spirit-created faith. That is the nub, the essence of the way or order of salvation for Paul. The center of Paul’s soteriology, at the center of his theology as a whole, then, is neither justification by faith nor sanctification, neither the imputation of Christ’s righteousness nor the renewing work of the Spirit.”

Richard Gaffin: By Faith, Not By Sight: Paul and the Order of Salvation, Paternoster, 2006, p. 43.

(HT: Guy Davies)

The Re-Creation

From Herman Bavinck, Reformed Dogmatics, 4:720

“Just as the caterpillar becomes a butterfly, as carbon is converted into diamond, as the grain of wheat upon dying in the ground produces other grains of wheat, as all of nature revives in the spring and dresses up in celebrative clothing, as the believing community is formed out of Adam’s fallen race, as the resurrection body is raised from the body that is dead and buried in the earth, so too, by the re-creating power of Christ, the new heaven and the new earth will one day emerge from the fire-purged elements of this world, radiant in enduring glory and forever set free from the ‘bondage to decay.’”

(HT: Tony Reinke)

Alive to God

“The atoning death of Christ, and that alone, has presented sinners as righteous in God’s sight; the Lord Jesus has paid the full penalty of their sins, and clothed them with His perfect righteousness before the judgment seat of God.

But Christ has done for Christians even far more than that. He has given to them not only a new and right relation to God, but a new life in God’s presence for evermore. He has saved them from the power as well as from the guilt of sin.

The New Testament does not end with the death of Christ; it does not end with the triumphant words of Jesus on the Cross, “It is finished.” The death was followed by the resurrection, and the resurrection like the death was for our sakes.

Jesus rose from the dead into a new life of glory and power, and into that life He brings those for whom He died. The Christian, on the basis of Christ’s redeeming work, not only has died unto sin, but also lives unto God.”

—J. Gresham Machen, Christianity & Liberalism

(HT: Of First Importance)

Work Out Because God Works In

John Murray helpfully summarizes Phil. 2:12-13:

“No text sets forth more succinctly and clearly the relation of God’s working to our working. God’s working in us is not suspended because we work, nor our working suspended because God works. Neither is the relation strictly one of co-operation as if God did his part and we did ours so that the conjunction or co-ordination of both produced the required result. God works in us and we also work. But the relation is that because God works we work. All working out of salvation on our part is the effect of God’s working in us, not the willing to the exclusion of the doing and not the doing to the exclusion of the willing, but both the willing and the doing. And this working of God is directed to the end of enabling us to will and to do that which is well pleasing to him. We have here not only the explanation of all acceptable activity on our part but we have also the incentive to our willing and working. What the apostle is urging is the necessity of working out our own salvation, and the encouragement he supplies is the assurance that it is God himself who works in us. The more persistently active we are in working, the more persuaded we may be that all the energizing grace and power is of God.”

From Redemption Accomplished and Applied

(HT: Justin Childers)

“I Never Made a Sacrifice”

From John Piper:

David Livingstone… was born March 19, 1813. He gave his life to serve Christ in the exploration of Africa for the sake of the access of the gospel.

On December 4, 1857, he spoke the sentence that has made the greatest impact on me. It is one of the clearest applications I have seen of Jesus’ words in Mark 10:29-30. Jesus said,

Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life.

Here is what Livingstone said to the Cambridge students about his “leaving” the benefits of England:

For my own part, I have never ceased to rejoice that God has appointed me to such an office. People talk of the sacrifice I have made in spending so much of my life in Africa. . . . Is that a sacrifice which brings its own blest reward in healthful activity, the consciousness of doing good, peace of mind, and a bright hope of a glorious destiny hereafter? Away with the word in such a view, and with such a thought! It is emphatically no sacrifice. Say rather it is a privilege. Anxiety, sickness, suffering, or danger, now and then, with a foregoing of the common conveniences and charities of this life, may make us pause, and cause the spirit to waver, and the soul to sink; but let this only be for a moment. All these are nothing when compared with the glory which shall be revealed in and for us. I never made a sacrifice.

(Cited in Samuel Zwemer, “The Glory of the Impossible” in Perspectives on the World Christian Movement, Ralph Winter and Stephen Hawthorne, eds. [Pasadena: William Carey Library, 1981], p. 259. Emphasis added.)

Why TULIP matters

From David Mathis: In his introductory essay to John Owen’s The Death of Death in the Death of Christ, J. I. Packer writes that Calvinism and Arminianism are “two coherent interpretations of the biblical gospel, which stand in evident opposition to each other. The difference between them is not primarily one of emphasis, but of content.”

Packer continues, (paragraphing added)

One proclaims a God who saves; the other speaks of a God who enables man to save himself.

One view presents the three great acts of the Holy Trinity for the recovering of lost mankind—election by the Father, redemption by the Son, calling by the Spirit—as directed towards the same persons, and as securing their salvation infallibly.

The other view gives each act a different reference (the objects of redemption being all mankind, of calling, those who hear the gospel, and of election, those hearers who respond), and denies that any man’s salvation is secured by any of them.

The two theologies thus conceive the plan of salvation in quite different terms.

One makes salvation depend on the work of God, the other on a work of man; one regards faith as part of God’s gift of salvation, the other as man’s own contribution to salvation; one gives all the glory of saving believers to God, the other divides the praise between God, who, so to speak, built the machinery of salvation, and man, who by believing operated it.

Plainly these differences are important, and the permanent value of the “five points,” as a summary of Calvinism, is that they make clear the points at which, and the extent to which, these two conceptions are at variance.

(HT: Allsufficientgrace)

Free Sons & Daughters

“The Christian life is the life of sons and daughters; it is not the life of slaves. It is freedom, not bondage. Of course, we are slaves of God, of Christ, and of one another. We belong to God, to Christ, to one another, and we love to serve those to whom we belong. But this kind of service is freedom. What the Christian life is not, is a bondage to the law, as if our salvation hung in the balance and depended on our meticulous and slavish obedience to the letter of the law. As it is, our salvation rests upon the finished work of Christ, on His sin-bearing, curse-bearing death, embraced by faith.”

- John Stott, The Message of Galatians (Downers Grove, Ill.: InterVarsity Press, 1968), 108-109.

(HT: Of First Importance)

Counterfeit Gospels

From Tullian Tchividjian:

In one of his books (co-authored with Tim Lane), How People Change, Paul Tripp identifies seven counterfeit gospels—-”religious” ways we try and “justify” or “save” ourselves apart from the gospel of grace. I found these unbelievably helpful. Which one (or two, or three) of these do you tend to gravitate towards?

Formalism. “I participate in the regular meetings and ministries of the church, so I feel like my life is under control. I’m always in church, but it really has little impact on my heart or on how I live. I may become judgmental and impatient with those who do not have the same commitment as I do.”

Legalism. “I live by the rules—rules I create for myself and rules I create for others. I feel good if I can keep my own rules, and I become arrogant and full of contempt when others don’t meet the standards I set for them. There is no joy in my life because there is no grace to be celebrated.”

Mysticism. “I am engaged in the incessant pursuit of an emotional experience with God. I live for the moments when I feel close to him, and I often struggle with discouragement when I don’t feel that way. I may change churches often, too, looking for one that will give me what I’m looking for.”

Activism. “I recognize the missional nature of Christianity and am passionately involved in fixing this broken world. But at the end of the day, my life is more of a defense of what’s right than a joyful pursuit of Christ.”

Biblicism. “I know my Bible inside and out, but I do not let it master me. I have reduced the gospel to a mastery of biblical content and theology, so I am intolerant and critical of those with lesser knowledge.”

Therapism. “I talk a lot about the hurting people in our congregation, and how Christ is the only answer for their hurt. Yet even without realizing it, I have made Christ more Therapist than Savior. I view hurt as a greater problem than sin—and I subtly shift my greatest need from my moral failure to my unmet needs.”

Social-ism. “The deep fellowship and friendships I find at church have become their own idol. The body of Christ has replaced Christ himself, and the gospel is reduced to a network of fulfilling Christian relationships.”

As I said two weeks ago in my sermon, there are outside-the-church idols and there are inside-the-church idols. It’s the idols inside the church that ought to concern Christians most. It’s easier for Christians to identify worldly idols such as money, power, selfish ambition, sex, and so on. It’s the idols inside the church that we have a harder time identifying.

For instance, we know it’s wrong to bow to the god of power—but it’s also wrong to bow to the god of preferences. We know it’s wrong to worship immorality—but it’s also wrong to worship morality. We know it’s wrong to seek freedom by breaking the rules—but it’s also wrong to seek freedom by keeping them. We know God hates unrighteousness—but he also hates self-righteousness. We know crime is a sin—but so is control. If people outside the church try to save themselves by being bad; people inside the church try to save themselves by being good.

The good news of the gospel is that both inside and outside the church, there is only One Savior and Lord, namely Jesus. And he came, not to angrily strip away our freedom, but to affectionately strip away our slavery to lesser things so that we might become truly free!

A firm and indissoluble union

“The union between Christ and his mystical members is firm and indissoluble. Were it so that the believer only apprehended Christ—but Christ not apprehended him, we could promise little as the stability of such a union; it might quickly be dissolved: but as the believer apprehends Christ by faith—so Christ apprehends him by his Spirit—and none shall pluck him out of his hand.

Did the child only keep hold of the nurse, it might at length grow weary, and let go its hold, and so fall away: but if the nurse has her arms about the child, it is in no hazard of falling away, even though it be not actually holding by her. So, whatever sinful intermissions may happen in the exercise of faith; yet the union remains sure, by reason of the constant indwelling of the Spirit.”

—Thomas Boston, “Mystical Union”, Human Nature in Its Fourfold State (Edinburgh: Banner of Truth, 1964)

(HT: Of First Importance)

Doctrine: Uniting and Dividing

Justin Taylor has a very helpful post dealing with levels of doctrine moving from the absolutes to those things that are open questions. Check it out HERE.

From the ESV Study Bible:

The ability to discern the relative importance of theological beliefs is vital for effective Christian life and ministry. Both the purity and unity of the church are at stake in this matter. The relative importance of theological issues can fall within four categories:
1.absolutes define the core beliefs of the Christian faith;
2.convictions, while not core beliefs, may have significant impact on the health and effectiveness of the church;
3.opinions are less-clear issues that generally are not worth dividing over; and
4.questions are currently unsettled issues.

Where an issue falls within these categories should be determined by weighing the cumulative force of at least seven considerations:
1.biblical clarity;
2.relevance to the character of God;
3.relevance to the essence of the gospel;
4.biblical frequency and significance (how often in Scripture it is taught, and what weight Scripture places upon it);
5.effect on other doctrines;
6.consensus among Christians (past and present); and
7.effect on personal and church life.

These criteria for determining the importance of particular beliefs must be considered in light of their cumulative weight regarding the doctrine being considered. For instance, just the fact that a doctrine may go against the general consensus among believers (see item 6) does not necessarily mean it is wrong, although that might add some weight to the argument against it. All the categories should be considered collectively in determining how important an issue is to the Christian faith. The ability to rightly discern the difference between core doctrines and legitimately disputable matters will keep the church from either compromising important truth or needlessly dividing over peripheral issues.

Diagram copyright 2009 Crossway Bibles.

(HT: Todd Pruitt)

What Does the Cross Demonstrate?

Thabiti Anyabwile has reprinted a helpful section from Sinclair Ferguson’s Growing in Grace. Ferguson asks,

“How do we find the grace of God in the cross? How has it become God’s instrument of salvation to those who have faith?”

His answer is that the cross of Christ demonstrates:

1. the love of God
2. the justice of God
3. the wisdom of God

(HT: Justin Taylor)

Taking a stand for Monergism

“It is wrong to suppose that the doctrine of justification by faith alone, that storm center of the Reformation, was the crucial question in the minds of such theologians as Martin Luther, Ulrich Zwingli, Martin Bucer, and John Calvin. This doctrine was important to the Reformers because it helped to express and to safeguard their answer to another, more vital, question, namely, whether sinners are wholly helpless in their sin, and whether God is to be thought of as saving them by free, unconditional, invincible grace, not only justifying them for Christ’s sake when they come to faith, but also raising them from the death of sin by His quickening Spirit in order to bring them to faith.” – Michael Haykin

Rwanda here I come!

For the next five and a half weeks I’ll be ministering in Rwanda again. Teaching at one regional conference and six bible colleges. This will be a very special trip because for the last two weeks I’ll be joined by my wife Emma. Together we’ll be ministering to families on marriage and parenting etc. I hope to keep you posted, but don’t hold your breath. This is Africa! Thanks in advance for your prayers.

Gospel-shaped or religious?

Jared Wilson – Three ways to tell if you are gospel-shaped, or just religious:

1. Your reaction when things fall apart.

Do you catch yourself saying, “God, why is this happening? I’ve done x, y, and z?” Do suffering, difficulty, and obstacles provoke “why?” questions predicated on your goodness or effort? You’ve been working so hard, reading your Bible, going to church, serving others . . . why would God let this happen to you now? If that’s your line of thinking, it reveals you believe God owes you. And that’s religion.

2. Your reaction to others.

Do you compare yourself, bad or good, against others? Do you belittle, mock, condescend, even if just internally? Do you resent others’ successes? Do you celebrate others’ failures? Do you really wish people would get their act together, or do you really wish people knew Jesus? Are you frequently annoyed, put out, irritated, embarrassed, or inconvenienced by others?

3. Your appraisal of Jesus.

Is he your greatest treasure? That’s the number one indicator of gospel-conformity. You may know right off the bat if this is true or not. For some, it’s true only sentimentally or religiously. You may think it’s true ultimately, but your time, talents, words, emotions, and bank account testify differently.

These are all heart issues. Anybody can get the behavior right. The Pharisees certainly did, and most of them went to hell. But this isn’t even about looking Pharisaical or legalistic or churchy. There’s a lot of Christian hipsters out there in coffee shop churches who have no idea they’re just religious.

The danger of displacing the primacy of the gospel

From Jimmy Davis:

A word of caution from D. A. Carson about the ease with which we sometimes substitute faith in Jesus with faith in our spiritual disciplines and devices:

A litany of devices designed to make us more spiritual or mature or productive or emotionally whole threatens to relegate the gospel to irrelevance, or at least to the realm of the boring and the primitive. The gospel may introduce you to the church, as it were, but from that point on assorted counseling techniques and therapy sessions will change your life and make you happy and fruitful. The gospel may help you make some sort of decision for God, but ‘rebirthing’ techniques—in which in silent meditation you imagine Jesus catching you as you are born from your mother’s womb, imagine him hugging you and holding you—will generate a wonderful cathartic experience that will make you feel whole again, especially if you have been abused in the past. The gospel may enable you to be right with God, but if you really want to pursue spirituality you must find a spiritual director, or practice asceticism, or discipline yourself with journaling, or spend two weeks in silence in a Trappist monastery.

These are not all of a piece. What they have in common, however, is the diminishing of the gospel in order to magnify the current device that is guaranteed to bring you toward wholeness. By contrast, the New Testament passionately insists that everything we need for life and godliness and a walk in the Spirit is secured for us in the gospel. It follows that if someone chooses to adopt some ascetic practice in order the better to focus on the Jesus of the Bible, the attention is still on Jesus.

But if someone so ties asceticism to altered moods or to experiences of ‘spirituality’ that the gospel itself is virtually ignored or is implicitly dismissed as a sort of initial stage now to be improved by ascetic practice, the name of the game is idolatry.

Again, if someone has experienced cathartic relief and emotional integration after an imaginative ‘rebirthing’ session, I am glad that the emotional integration has taken place. But we must insist that a better emotional integration could have been achieved by meditating on, say, the passion narratives, or on Ephesians 3:14–21. For then the emotional catharsis would have been tied to what God himself insists is the clearest and most complete demonstration of his love for us in Christ Jesus. In other words, the emotional integration would have been tied to the gospel instead of to something as ephemeral and diverting as manipulated imagination.

This is a time for Christians to return to the basics, the comprehensive basics, and quietly affirm with Paul, ‘I am not ashamed of the gospel because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith”’ (Romans 1:16–17).

~ D. A. Carson in The Biblical Gospel

Social Gospel vs Gospel Proclamation

(HT: Todd Pruitt)