Sunday, September 30, 2007

Your Weekly Dose of Gospel
...justification: forensic or moral?

Justification: "the Atlas" of all Christian doctrines

The following article is a priceless treasure giving us tremendous insight into the great reformational biblical doctrine of forensic justification; authored by my favorite of all systematic theologians, Francis Turretin.

This is not truth for the timid or reading for the casual at heart. This is substantive meat from the table of biblical, theological dining. Drink deeply from this doctrine of grace and rejoice afresh in the once for all vicarious subsitutionary atoning work of our Wonderful, Merciful Savior.


by Francis Turretin (1623-1687)
QUESTION: Is the word Justification always used in a forensic sense in this argument, or also in a moral and physical? The former we affirm, the latter we deny, against the Romanists.

I. As in the chain of salvation Justification follows Vocation, Rom. 8:30, and is everywhere set forth as the primary effect of faith. The topic concerning Vocation and Faith begets the Topic concerning Justification, which must be handled with the greater care and accuracy as this saving doctrine is of the greatest importance in religion. It is called by Luther, the article of a standing and falling church; by other Christians it is termed the characteristic and basis of Christianity not without reason, the principle rampart of the Christian religion, and, it being adulterated or subverted, it is impossible to retain purity of doctrine in other places. Whence Satan in every way has endeavored to corrupt this doctrine in all ages; as has been done especially in the Papacy: for which reason it is deservedly placed among the primary causes of our Secession from the Roman Church and of the Reformation.

II. Although, however, some of the more candid Romanists, conquered by the force of the truth, have felt and expressed themselves more soundly than others concerning this article; nor are there wanting also some among our divines, who influenced by a desire to lessen controversies, think there is not so great matter for dispute about it, and that there are here not a few logomachies: still it is certain that up to this time there are between us and the Romanists in this argument controversies not verbal, but real, many and of great importance, as will be made manifest in what follows.

III. Because from a false and preposterous explanation of the word, the truth of the thing itself has been wonderfully obscured, in the first place, its genuine sense, and in this question most especially, must be unfolded, which being settled we will be able the more easily to reach the nature of the thing itself.

Homonyms of the verb Justificare
IV. The [hebrew] verb tsayke, to which the greek dikaioun answers, and the Latin Justificare, is used in two ways in the Scriptures, Properly and Improperly. Properly the verb is forensic, put for to absolve any one in a trial, or to hold and to declare just, as opposed to the verb to condemn and to accuse, Ex. 23:7, Deut. 25:1, Prov. 17:15, Luke 18:14, Rom. 3-5. Thence apart from a trial it is used for to acknowledge and to praise one as just, and that too, either deservedly, as when it is terminated on God, in which way men are said to justify God, when they celebrate him as just, Ps. 51:4, Wisdom is said to be justifed of her children, Matt. 11:9, Luke 7:35, that is acknowledged and celebrated as such, or presumptously, as the Pharisees are said to justify themselves, Luke 16:15. Improperly it is used either ministerially, for to bring to righteousness, Dan. 12:3, where mtsdyqy seems to be exegetical of mskylym: because while the preachers of the gospel instruct and teach believers, by this very thing they justify them ministerially in the same sense in which they are said to save them, 1Tim. 4:16. Or by way of synecdeche, the antecedent being put for the consequent, for to free, Rom. 5:7, "He that is dead is justified from sin," that is, freed. Or comparatively, Ez. 16:51-52, where on account of a comparison between the sins of Israel and Samaria, Israel is said to justify Samaria, and, the sins of Judah increasing, Judah is said to have justified Israel, Jer. 3:11, because Israel was more just than Judah, that is, her sins were fewer than the sins of Judah.

State of the Question
V. Hence arises the Question of the Romanists, concerning the acceptation of this word, whether it is to be taken precisely in a forensic sense, in this affair; or, whether it ought also to be taken in a physical and moral sense for the infusion of righteousness and Justification, if it is allowable so to speak, either by the acquisition or the increase of it? For they do no deny, indeed, that the word Justification and the verb justificare are often taken in a forensic sense, and even in this affair, as Bellarmine, De Justificatione, chap. 1, Tirinus, Theologiae elenchticae, cont. 15.1, Toletus Ad Romanos, anno 13, and many others. But they do not wish this to be the constant meaning but that it often signifies a true production, acquisition, or increase of righteousness, and this is especially the case, when employed about the justification of man before God. Whence they distinguish Justification into first and second. The first is that by which man who is unjust is made just, the second, by which a just man is made more just. Whence Bellarmine, lib. ii, chap. 2, "Justification undoubtedly is a certain movement from sin to righteousness, and takes its name from the terminus to which it leads, as all other similar motions, illumination, calefaction; that is true justification, where some righteousness is acquired beyond the remission of sin." Thomas, I-II, q. 113, "Justification taken passively implies a motion to making righteous, just as calefaction a motion to heat." Now although we do not deny that this word has more than one signification, and is taken in different ways in the Scriptures, now properly, then improperly, as we have already aid, still we maintain that it is never taken for an infusion of righteousness, but always as often as the Scriptures speak professedly concerning our justification, it must be explained as a forensic term.

The word Justification is forensic
VI. The reasons are: 1) Because the passages, which treat of Justification, admit no other than a forensic sense, Job 9:3. Ps. 143:2, Rom. 3:28 and 4:1-3, Acts 13:39, and elsewhere, where a judicial process is set forth, and mention is made of an accusing law, of accused persons, who are guilty, Rom. 3:19, of a handwriting contrary to us, Col. 2:14, of divine justice demanding punishment, Rom. 3:24, 26, of an advocate pleading the cause, 1 John 2:1, of satisfaction and imputed righteousness, Rom. 4 and 5; of a throne of grace before which we are absolved, Heb. 4:16, of a Judge pronouncing sentence, Rom. 3:20, and absolving sinners, Rom. 4:5.

VII. 2) Because justification is here opposed to condemnation; "Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth?" Rom. 8:33. As therefore accusation and condemnation occur only in a trial; so also justification. Nor can it be conceived how God can be said to condemn or to justify, unless either by adjudging to punishment, or absolving us from it judicially, which Toletus is compelled to confess on this passage; "The word justification in this place is taken with that signification, which is opposed to its antithesis, namely, condemnation, so that it is the same in this place to justify as to pronounce just, as a Judge by his sentence absolves and pronounces innocent." Cornelius, a Lapide, who otherwise earnestly strives to obscure the truth still overcome by the force of the truth, acknowledges that God justifies,that is, absolves the threatened action of sin and the devil, and pronounces just.

VIII. 3) Because the equivalent phrases, by which our justification is described; such as not to come into judgment, John 5:24; not to be condemned, John 3:18; to remit sins, to impute righteousness, Rom. 4; to be reconciled, Rom. 5:10-11 2Cor. 5:19; and the like. 4) This word word ought to be employed in the sense in which it was used by Paul in his dispute against the Jews. And yet it is certain that he did not speak there of an infusion of righteousness, viz; whether from faith, or from the works of the law the habit of righteousness should be infused into man, but how the sinner could stand before the judgment seat of God, and obtain a right to life, whether by the works of the law, as the Jews imagined or by faith in Christ; and since the thought concerning Justification arose without doubt from a fear of divine judgment, and of the wrath to come, it cannot be used in any other than a forensic sense; as it was used in the origin of those questions, which were agitated in a former age upon the occasion of Indulgences, satisfactions and remission of sins. 5) Finally, unless this word is taken in a forensic sense, it would be confounded with sanctification, and that these are distinct, both the nature of the thing and the voice of Scripture frequently prove.

Sources of Explaination
IX. Although the word Justification in certain passages of scripture should recede from its proper signification, and be taken in another than a forensic sense, it would not follow that it is taken judicially by us falsely, because the propersense is to be looked to in those passages in which is the seat of this doctrine. 2) Although perchance it should not be taken precisely in a forensic sense, for to pronounce just, and to absolve in a trial, still we maintain that it cannot be taken in a physical sense for the infusion of righteousness, as the Romanists hold, as is easily proved from the passages brought by Bellarmine himself.

X. For, in Is. 53:11, where it is said Christ by his knowledge shall justify many; it is manifest that reference is made to the meritorious and instrumental cause of our absolution with God, namely, Christ, and the knowledge or belief of him. For the knowledge of Christ here ought not to be taken subjectively, concerning the knowledge by which he knows what was agreed upon between himself and the Father, which has nothing to do with our satisfaction. But objectively, concerning that knowledge, by which he is known by his people unto salvation, which is nothing else than faith, to which justification is everywhere ascribed. The following words show that no other sense is to be sought, when it is added, for he shall bear their iniquities, to denote the satisfaction of Christ, which faith ought to embrace, in order that we may be justified.

XI. No more does the passage of Daniel, 12:3, press us. Because, as we have already said, justification is ascribed to the ministers of the gospel, as elsewhere the salvation of believers, 1 Tim. 4:16, 1Cor. 9:22. Not assuredly by an infusion of habitual righteousness, which does not come within their power; but by the instruction of believers, by which, as they open the way of life, so they teach the mode, by which sinners can obtain justification in Christ by faith. Whence the Vulgate does not translate it justificantes, but erudientes ad justitiam.

XII. The passage Rev. 22:11, he that is righteous, let him be righteous still, does not favor our opponents, so as to denote an infusion or increase of righteousness. Because thus it would be tautological with the following words, he that is holy, let him be holy still, for that justification would not differ from sanctification. But it is best to refer it to the application and sense of justification, for although on the part of God justification does not take place successively, still on our part, it is apprehended by us by varied and repeated actions, while by new acts of faith we apply to ourselves from time to time the merit of Christ as a remedy for the daily sins into which we fall. Nay, although it should be granted that the exercise of righteousness is here meant, as in a manuscript we have dikaiosynen poiesato, that is may be opposed to the preceding words. He that is unjust, let him be more unjust, the opinion of the Romanists will not on that account be established.

XIII. The justification of the wicked, of which Paul speaks, Rom. 4:5, ought not to be referred to an infusion or increase of habitual righteousness, but belongs to the remission of sins, as it is explained by the Apostle from David. Nay, it would not be a justification of the wicked, if it were used in any other sense than for a judicial absolution at the throne of grace. I confess that God in declaring just, ought also for that very reason to make just, that his judgment may be according to truth. But man can be made just in two ways, either in himself, or in another, either from the law, or from the gospel. God therefore makes him just whom he justifies, not in himself as if from a sight of his inherent righteousness he declared him just, but from the view of the righteousness, imputed, of Christ. It is indeed an abomination to Jehovah to justify the wicked without a due satisfaction, but God in this sense justifies no wicked one, Christ having been given to us as a Surety, who received upon himself the punishment we deserved.

XIV. Although certain words of the same order with justification denote an effecting in the subject, there is not the same reason for this, which otherwise barbarous has been received into Latinity, to express the force of htsdyq and dikaioun, neither of which admit a physical sense. Thus we magnify and justify God, not by making him great from small, or just from unjust, but only declaratively celebrating him as such.

The above article has been extracted from Turrettin's Institutio Theologiae Elencticae (Question 16). The actual title of this section appears in the original as presented below, and greek and hebrew characters have been converted to their english counterparts. This e-text makes use of the unedited translation of George Musgrave Giger (professor of Latin at Princeton University, 1854-1865); it is now in the public domain and may be freely copied and distributed. This material was scanned and edited by Shane Rosenthal for Reformation Ink.

Friday, September 28, 2007

The Immutability of God
"...I am the Lord, I change not"

by A.W. Pink

IMMUTABILITY is one of the Divine perfections which is not sufficiently pondered. It is one of the excellencies of the Creator which distinguishes Him from all His creatures. God is perpetually the same: subject to no change in His being, attributes, or determinations. Therefore God is compared to a rock (Deut 32:4, etc.) which remains immovable, when the entire ocean surrounding it is continually in a fluctuating state; even so, though all creatures are subject to change, God is immutable. Because God has no beginning and no ending, He can know no change. He is everlastingly "the Father of lights, with whom is no variableness, neither shadow of turning" (Jam 1:17).

First, GOD IS IMMUTABLE IN HIS ESSENCE.
His nature and being are infinite, and so, subject to no mutations. There never was a time when He was not; there never will come a time when He shall cease to be. God has neither evolved, grown, nor improved. All that He is today, He has ever been, and ever will be. "I am the LORD, I change not" (Mal 3:6) is His own unqualified affirmation. He cannot change for the better, for He is already perfect; and being perfect, He cannot change for the worse. Altogether unaffected by anything out-side Himself, improvement or deterioration is impossible. He is perpetually the same. He only can say, "I AM THAT I AM" (Exo 3:14). He is altogether uninfluenced by the flight of time. There is no wrinkle upon the brow of eternity. Therefore His power can never diminish nor His glory ever fade.

Secondly, GOD IS IMMUTABLE IN HIS ATTRIBUTES.
Whatever the attributes of God were before the universe was called into existence, they are precisely the same now, and will remain so for ever. Necessarily so; for they are the very perfections, the essential qualities of His being. Seniper ideni (always the same) is written across every one of them. His power is unabated, His wisdom undiminished, His holiness unsullied. The attributes of God can no more change than Deity can cease to be. His veracity is immutable, for His Word is "for ever.. settled in heaven" (Psa 119:89). His love is eternal: "I have loved thee with an everlasting love" (Jer 31:3) and "Having loved His own which were in the world, He loved them unto the end" (John 13:1). His mercy ceases not, for it is "everlasting" (Psa 100:5).

Thirdly, GOD IS IMMUTABLE IN HIS COUNSEL.
His will never varies. Perhaps some are ready to object that we ought to read the following: "And it repented the LORD that He had made man" (Gen 6:6). Our first reply is, Then do the Scriptures contradict themselves? No, that cannot be. Numbers 23:19 is plain enough: "God is not a man, that He should lie; neither the son of man, that He should repent." So also in 1 Samuel 15:29, "The Strength of Israel will not lie nor repent: for He is not a man, that He should repent." The explanation is very simple. When speaking of Himself, God frequently accommodates His language to our limited capacities. He describes Himself as clothed with bodily members, as eyes, ears, hands, etc. He speaks of Himself as "waking" (Psa 78:65), as "rising up early" (Jer 7:13); yet He neither slumbers nor sleeps. When He institutes a change in His dealings with men, He describes His course of conduct as "repenting." Yes, God is immutable in His counsel. "The gifts and calling of God are without repentance" (Rom 11:29). It must be so, for "He is in one mind, and who can turn from Him? and what His soul desireth, even that He doeth" (Job 23:13).

Change and decay in all around we see,
may He who changeth not abide with thee.

God's purpose never alters. One of two things causes a man to change his mind and reverse his plans: want of foresight to anticipate everything, or lack of power to execute them. But as God is both omniscient and omnipotent there is never any need for Him to revise His decrees. No, "The counsel of the LORD standeth for ever, the thoughts of His heart to all generations" (Psa 33:11). Therefore do we read of "the immutability of His counsel" (Heb 6:17).

Herein we may perceive the infinite distance which separates the highest creature from the Creator. Creaturehood and mutability are correlative terms. If the creature was not mutable by nature, it would not be a creature; it would be God. By nature we tend toward nothingness, since we came from nothing. Nothing stays our annihilation but the will and sustaining power of God. None can sustain himself a single moment. We are entirely dependent on the Creator for every breath we draw. We gladly own with the Psalmist, Thou "holdeth our soul in life" (Psa 66:9). The realization of this ought to make us lie down under a sense of our own nothingness in the presence of Him in Whom "we live, and move, and have our being" (Acts 17:28).

As fallen creatures we are not only mutable, but everything in us is opposed to God. As such we are "wandering stars" (Jude 13), out of our proper orbit. "The wicked are like the troubled sea, when it cannot rest" (Isa 57:20). Fallen man is inconstant. The words of Jacob concerning Reuben apply with full force to all of Adam's descendants: "unstable as water" (Gen 49:4). Thus it is not only a mark of piety, but also the part of wisdom to heed that injunction, "cease ye from man" (Isa 2:22). No human being is to be depended on. "Put not your trust in princes, nor in the son of man, in whom there is no help" (Psa 146:3). If I disobey God, then I deserve to be deceived and disappointed by my fellows. People who like you today may hate you tomorrow. The multitude who cried, "Hosanna to the Son of David," speedily changed to "Away with Him, crucify Him."

Herein is SOLID COMFORT.
Human nature cannot be relied upon; but God can! However unstable I may be, however fickle my friends may prove, God changes not. If He varied as we do, if He willed one thing today and another tomorrow, if He were controlled by caprice, who could confide in Him?

But, all praise to His glorious name, He is ever the same. His purpose is fixed, His will is stable, His word is sure. Here then is a rock on which we may fix our feet, while the mighty torrent is sweeping away everything around us. The permanence of God's character guarantees the fulfillment of His promises: "For the mountains shall depart, and the hills be removed; but My kindness shall not depart from thee, neither shall the covenant of My peace be removed, saith the LORD that hath mercy on thee" (Isa 54:10).

Herein is ENCOURAGEMENT TO PRAYER.
"What comfort would it be to pray to a god that, like the chameleon, changed color every moment? Who would put up a petition to an earthly prince that was so mutable as to grant a petition one day, and deny it another?" (Stephen Charnock, 1670). Should someone ask, But what is the use of praying to One whose will is already fixed? We answer, Because He so requires it. What blessings has God promised without our seeking them? "If we ask any thing according to His will, He heareth us" (1 John 5:14), and He has willed everything that is for His child's good. To ask for anything contrary to His will is not prayer, but rank rebellion.

Herein is TERROR FOR THE WICKED.
Those who defy Him, who break His laws, who have no concern for His glory, but who live their lives as though He existed not, must not suppose that, when at the last they shall cry to Him for mercy, He will alter His will, revoke His word, and rescind His awful threatenings. No, He has declared, "Therefore will I also deal in fury: Mine eye shall not spare, neither will I have pity: and though they cry in Mine ears with a loud voice, yet will I not hear them" (Eze 8:18). God will not deny Himself to gratify their lusts. God is holy, unchangingly so. Therefore God hates sin, eternally hates it. Hence the eternality of the punishment of all who die in their sins.
"The Divine immutability, like the cloud which interposed between the Israelites and the Egyptian army, has a dark as well as a light side. It insures the execution of His threatenings, as well as the performance of His promises; and destroys the hope which the guilty fondly cherish, that He will be all lenity to His frail and erring creatures, and that they will be much more lightly dealt with than the declarations of His own Word would lead us to expect. We oppose to these deceitful and presumptuous speculations the solemn truth, that God is unchanging in veracity and purpose, in faithfulness and justice (John Dick, 1850)."

Thursday, September 27, 2007

Don't Tase Me Bro!
...or IOW, blog but verify

Updated

There is one whose rash words are like sword thrusts, but the tongue of the wise brings healing. -Proverbs 12:18

Blogging is an excellent tool to be used in the kingdom. It is a great resource for teaching truth, expositing God's Word, sharing life experiences, discerning trends and happenings in culture, and to encourage each other in our daily walk in the Lord. Interaction is a key element in any blog and that can be used to promote the some 50 one anothers in the Scriptures that affect our lives daily in the Lord. But it can also be used to confront error and warn other believers of movements that claim to be Christian of their unbiblical moorings (Titus 2:15; 2 Peter 2; 1 Tim. 4:1-4). But this privilege in blogging needs to be guarded as well. I know that I have fallen short many days in blogging, and therefore, this post is for my sanctification as well.

LONGSUFFERING AND CIRCUMSPECT
Anyone who has been in public ministry for any length of time has at some point been a victim of enthusiastic questioning. Being zealous for the truth is a noble thing; but it must tempered with the restraint of accurate documented research and biblical scrutiny. If we are to honor the Golden Rule, the law of Christ, and seek not our own agenda but the defense of His gospel and name sake, then seeing others corrected in their unsound doctrine or even won for the kingdom requires us to be longsuffering, diligent, and circumspect in the manner in which we confront others and their questionable teachings (Read 2 Tim. 2:23-26).

The Apostles never did a drive-by of any false teacher. They named their false teachings and the sinful character that marked them specifically; and they also demonstrated biblically what the genuine gospel or doctrine they departed from as well (consider: Matt. 23, 2 Peter 2; Jude; 1 Tim. 1; 2 Cor. 10, 2 Tim. 3-4; etc.).

REFUTING UNSOUND DOCTRINE
No question that error must be rooted out and exposed (Eph. 5:11); unsound doctrine refuted (Titus 1:9); and a departure from orthodoxy confronted (2 Tim. 2:15-18). This is especially important when it comes to the gospel (Gal. 1:6-9). And many of those things currently exist within the EC--no question. BUT personal invective waged against those we love and respect is not sufficient reason to abandon biblical propriety in confronting others who are advancing the leaven of errant beliefs and practices.

Another issue facing us as bloggers is the notion that blogging to shame someone else. It is not profitable nor does is resemble Christian charity, apologetics, polemics, and doctrine. Carefully measuring what anyone stands for or teaches by the standard of Scripture rightly divided is always beneficial. That is why I respect godly men (and some are dear friends) like James White, John MacArthur, Jerry Bridges, Ravi Zacharias, Al Mohler and others who care to take the time to rightly divide the Word and rightly analyze what others teach so they can rightly apply the canon of God's Word. No casual drive-by posting in their camps; they take the time to do the hard research so that those they are confronting know that they are not about straw-man arguments, but the nature of what it means to really "guard the truth." Christian humility, charity, grace and longsuffering demand we do so.

HOW TO GUARD AGAINST DRIVE-BY BLOGGING
In general, many Christian bloggers don't invest the time and energy necessary to research thoroughly and accurately what some, for example, in Emergent Church leadership really believe (though it is very difficult to determine sometimes what the EC actually believe). When what someone believes is not clear and even chooses to be ambiguos in their assertions, we need to exhaust as many resources as possible so that we can apply the biblical standard of the truth of Scripture so that it may be rightly applied with integrity as to measure what anyone in or out of the EC may represent as orthodox or not.

Here is a brief blogging prescription in working toward integrity when confronting error:

1. take the time to do the homework--read voraciously, listen to sermons, podcasts, visit their blogs and websites so that you really know their beliefs well;

2. get the facts correct - verify, verify, verify; don't react hastily, but act circumspectly;

3. and lastly, always examine everything through the grid of Scripture and not by sectarian allegiance.

Let's do all that we can to be careful, truthful, and accurate on the when, where and how of what others believe before we pull the trigger with those we disagree with doctrinally. Context is everything and that sometimes takes time to know and discover.

The Christian blogosphere can be an excellent place to instruct in sound doctrine and refute those who contradict... amen?

Steve
James 1:19-21


The Tongue is a Fire


James 3:1 ¶ Let not many of you become teachers, my brethren, knowing that as such we shall incur a stricter judgment.
James 3:2 For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.
James 3:3 Now if we put the bits into the horses’ mouths so that they may obey us, we direct their entire body as well.
James 3:4 Behold, the ships also, though they are so great and are driven by strong winds, are still directed by a very small rudder, wherever the inclination of the pilot desires.
James 3:5 So also the tongue is a small part of the body, and yet it boasts of great things. Behold, how great a forest is set aflame by such a small fire!
James 3:6 And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell.
James 3:7 For every species of beasts and birds, of reptiles and creatures of the sea, is tamed, and has been tamed by the human race.
James 3:8 But no one can tame the tongue; it is a restless evil and full of deadly poison.
James 3:9 With it we bless our Lord and Father; and with it we curse men, who have been made in the likeness of God;
James 3:10 from the same mouth come both blessing and cursing. My brethren, these things ought not to be this way.
James 3:11 Does a fountain send out from the same opening both fresh and bitter water?
James 3:12 Can a fig tree, my brethren, produce olives, or a vine produce figs? Neither can salt water produce fresh.
James 3:13 ¶ Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.
James 3:14 But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth.
James 3:15 This wisdom is not that which comes down from above, but is earthly, natural, demonic.
James 3:16 For where jealousy and selfish ambition exist, there is disorder and every evil thing.
James 3:17 But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy.
James 3:18 And the seed whose fruit is righteousness is sown in peace by those who make peace.

Tuesday, September 25, 2007

The Prophetic Cry of a Love-Starved Generation
...radio nowhere - bruce springsteen

Your Weekly Dose of Gospel
...the mark of true gospel preaching: where Christ is everything

for we are the true circumcision,
who worship in the Spirit of God and glory in Christ Jesus
and put no confidence in the flesh,
-Philippians 3:3


Spurgeon Quotes on The Gospel


"If the professed convert distinctly and deliberately declares that he knows the Lord's will but does not mean to attend to it, you are not to pamper his presumption, but it is your duty to assure him that he is not saved. Do not suppose that the Gospel is magnified or God glorified by going to the worldlings and telling them that they may be saved at this moment by simply accepting Christ as their Savior, while they are wedded to their idols, and their hearts are still in love with sin. If I do so I tell them a lie, pervert the Gospel , insult Christ, and turn the grace of God into lasciviousness." -Charles Haddon Spurgeon

"The hearing of the gospel involves the hearer in responsibility. It is a great privilege to hear the gospel. You may smile and think there is nothing very great in it. The damned in hell know. Oh, what would they give if they could hear the gospel now? If they could come back and entertain but the shadow of a hope that they might escape from the wrath to come? The saved in heaven estimate this privilege at a high rate, for, having obtained salvation through the preaching of this gospel, they can never cease to bless their God for calling them by his word of truth. O that you knew it! On your dying beds the listening to a gospel sermon will seem another thing than it seems now." -C.H. Spurgeon

"Do you know, my dear unsaved hearer, what God’s estimate of the gospel is? Do you not know that it has been the chief subject of his thoughts and acts from all eternity? He looks on it as the grandest of all his works. You cannot imagine that he has sent his gospel into the world to be a football for you to play with–that you may give it a kick, as Felix did when he said to Paul, "Go thy way for this time; when I have a convenient season, I will call for thee" (Acts 24:25). You surely cannot believe that God sent his gospel into the world for you to make a toy of it, and to say, as Agrippa said to Paul, "Almost thou persuadest me to be a Christian" (Acts 26:28), and then put away all thought of it out of your souls. You cannot even speak of it irreverently without committing a great sin." -C.H. Spurgeon

"Avoid a sugared gospel as you would shun sugar of lead. Seek the gospel which rips up and tears and cuts and wounds and hacks and even kills, for that is the gospel that makes alive again. And when you have found it, give good heed to it. Let it enter into your inmost being. As the rain soaks into the ground, so pray the Lord to let his gospel soak into your soul." -C.H. Spurgeon

"Jesus is the Truth. We believe in Him, —not merely in His words. He Himself is Doctor and Doctrine, Revealer and Revelation, the Illuminator and the Light of Men. He is exalted in every word of truth, because He is its sum and substance. He sits above the gospel, like a prince on His own throne. Doctrine is most precious when we see it distilling from His lips and embodied in His person. Sermons [and songs] are valuable in proportion as they speak of Him and point to Him. A Christ-less gospel is no gospel and a Christ-less discourse is the cause of merriment to devils." -C.H. Spurgeon

"Never lose heart in the power of the gospel. Do not believe that there exists any man, much less any race of men, for whom the gospel is not fitted." -C.H. Spurgeon

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

"Let this be to you the mark of true gospel preaching - where Christ is everything, and the creature is nothing; where it is salvation all of grace, through the work of the Holy Spirit applying to the soul the precious blood of Jesus." -C.H. Spurgeon

"On Christ, and what he has done, my soul hangs for time and eternity. And if your soul also hangs there, it will be saved as surely as mine shall be. And if you are lost trusting in Christ, I will be lost with you and will go to hell with you. I must do so, for I have nothing else to rely upon but the fact that Jesus Christ, the Son of God, lived, died, was buried, rose again, went to heaven, and still lives and pleads for sinners at the right hand of God." -C.H. Spurgeon

"We have an unchanging gospel, which is not today green grass and tomorrow dry hay; but always the abiding truth of the immutable Jehovah." -C.H. Spurgeon

"The heart of the gospel is redemption, and the essence of redemption is the substitutionary sacrifice of Christ." -C.H. Spurgeon

"When we preach Christ crucified, we have no reason to stammer, or stutter, or hesitate, or apologize; there is nothing in the gospel of which we have any cause to be ashamed." -C.H. Spurgeon

Monday, September 24, 2007

A Triumphant Orthodoxy: A Theology of the Cross (pt. 6)
...joy and humility (Romans 3:26b-31)

"...that He might be just and the justifier of the one who has faith in Jesus" (Romans 3:26b)

7. The Cross Delights in the Person of God

-coronation


Sin can never merit anything but punishment, and repentance is no atonement for sin. The sinner is hopelessly and helplessly lost to sin, conceived in sin; a slave to sin; sinful and a sinner; bound to its sinfulness and its inheritance. No amount of optimism, no amount of love or grace or mercy can put sin aside and stop requiring its penalty. A holy God could never bypass sin and be complacent about evil. And even though He loved the sinner deeply, He cannot forgive the sinner unless His justice is satisfied. God did not set aside His justice in our salvation. He did not abandon Himself—“He is just.”

The word “just” here (as most commentators agree) does not only mean sometimes benevolent, or merciful; but more importantly refers to the fact that God had retained the integrity of his character as “a moral Governor”; that He had shown a right regard to His law, and to the penalty of the law, in His plan of salvation. Should he forgive sinners without atonement, justice would be sacrificed and abandoned. The law would cease to have any terrors for the guilty, and its penalty would be a nullity. In the plan of salvation, therefore, he has shown a regard to the law by appointing his Son to be a substitute in the place of sinners. And accordingly, He secured the proper honor to His holy character as a lover of His law, a hater of sin and the sinner, and a just God. For “the wages of sin is death…” “Sin is the transgression of the Law…” “The thought of foolishness is sin.” “The law has shut us up in sin…” We are “dead in trespasses and sin…”

Therefore, no principle of justice has been abandoned; no warning against sin has been tailored; no standard of His law has been lowered; no disposition has been:

“evinced to do injustice to the universe by suffering the guilty to escape. He is in all this great transaction, as just to His law, to Himself, to his Son, to the universe, when He pardons, as he is when he sends the incorrigible sinner down to hell. A full compensation, an equivalent, has been provided by the sufferings of the Saviour in the sinner’s stead, and the sinner may be pardoned” (A. Barnes).
But here is the good news, the joyous news of the cross: God's justice is satisfied in Christ and He has become the sinners friend. For where the gospel is simply preached it is never preached in vain. Amen?


But when the kindness of God
our Savior and His love for mankind appeared,
He saved us, -Titus 3:4-5a



How great is the gospel to redeem sinners like me, like you? How great is the justice of God in the just condemnation of sinners; but how blessed is the justice of God in the salvation of sinners! We never speak of God’s justice as being a blessed ting… something to celebrate; something to delight in; something that brings joy. But the cross delights in the person of God… Why? Because “He is just and the justifier of all who believe in Jesus…”

Spurgeon unfolds this truth for us when saying:
“And am I not content, too? Guilty though I am and vile, can I not plead that this bloody sacrifice is enough to satisfy God's demands against me? Oh, yes, I trust I can,

"My faith doth lay its hand,
On that dear head of thine,

While like a penitent I stand,

And here confess my sin."


Jesus, I believe that they sufferings were for me; and I believe that they are more than enough to satisfy for all my sins. By faith I cast myself at the foot of thy cross and cling to it. This is my only hope, my shelter, and my shield. It cannot be, that God can smite me now. Justice itself prevents, for when Justice once is satisfied it were injustice if it should ask for more. Now, is it not clear enough to the eye of every one, whose soul has been aroused, that Justice stands no longer in the way of the sinner's pardon? God can be just, and yet the justifier.

He has punished Christ, why should he punish twice for one offence? Christ has died for all his people's sins, and if thou art in the covenant, thou art one of Christ's people. Damned thou canst not be. Suffer for thy sins thou canst not. Until God can be unjust, and demand two payments for one debt, he cannot destroy the soul for whom Jesus died. "Away goes universal redemption," says one. Yes, away it goes, indeed. I am sure there is nothing about that in the Word of God. A redemption that does not redeem is not worth my preaching, or your hearing, Christ redeemed every soul that is saved; no more, and no less. Every spirit that shall be seen in heaven Christ bought. If he had redeemed those in hell, they never could have come there. He has bought his people with his blood, and they alone shall he bring with him.

"But who are they?" says one. Thou art one, if thou believe. Thou art one if thou repent of thy sin. If thou wilt now take Christ to be thy all in all, then thou art one of his; for the covenant must prove a lie, and God must be unjust, and justice must become unrighteousness, and love must become cruelty, and the cross must become a fiction, ere thou canst be condemned if thou trust in Jesus.

This is the way in which Justice ceases to be the enemy of souls.”

not on the basis of deeds
which we have done in righteousness,
but according to His mercy,
by the washing of regeneration
and renewing by the Holy Spirit, -Titus 3:5b



"Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. For we maintain that a man is justified by faith apart from works of the Law. Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law" (Romans 3:27-31).

8. The Cross Divests Man of all Boasting Before God
-divestation

"Where then is boasting? It is excluded."


As the capstone to this wonderful text Paul ends with humility in regards to orthodoxy. “Where then is boasting? It is excluded.”
  • Where is the ground for man’s pride and self-reliance in salvation?
  • Where is his right to claim anything before the Dread Sovereign of Heaven as to his regeneration?
  • Where is his confidence in moral superiority that brings him into eternal favor with God?
  • Where is his self-achieved perfect obedience to the Law that affords him entrance in glory?
It is excluded!

Literally—utterly forbidden. It is as Paul has stated earlier: “All have sinned and continually fall short of God’s holy appraisal of them.”

So the cross exalts God’s grace in the salvation of His own. It exalts Christ as the Lamb, the High Priest, the Son of Man and Son of God; it exalts the once for all propitiatory sacrifice for our sins; it exalts God’s Word in fulfilling the Law, the Prophets and the Psalms in regard to the coming Messiah; it exalts the law of faith for the Law can never justify anyone before God; and it exalts the perfect righteousness of God.


whom He poured out upon us richly
through Jesus Christ our Savior, -Titus 3:6


Paul further drives home the great truth that the law of works cannot bring man into relationship with God when saying: “A man is justified by faith apart from the works of the Law.” Did you hear that Romanist friend? No work of any Pope, of the Treasury of Merit, of Penance, of Purgatory, of the Mass, of Mary or the saints, etc. can justify you before God. No religious enterprise can make you holy, righteous, forgiven or cleanse you from the depth of your sins. It is the triumph of Christ alone over sin, death, the grave and Satan that we find our greatest joy and delight.

The cross brings God delight and therefore is the hightest form of adoration for His people.

God is the God of both Jew and Gentile. Both the uncircumcised and the circumcised are justified by faith in God. And thus, they are one. But let us be careful here to be clear. God’s covenant people of Israel merits them nothing in regards to salvation. “All who are Israel are not Israel…” Meaning, all who make up the nation of Israel are not the true “Israel of God.” Only those who are circumcised heart are His true covenant people… amen?

Rom. 3:31 ¶ Do we then nullify the Law through faith?
May it never be! On the contrary, we establish the Law.

Here the Apostle absolves all doubt in the futility of placing ones trust in law-keeping for ones redemption. Christ has completely fulfilled the Law and brings salvation by grace through faith alone in Himself alone for all who believe. The Law is established through faith. How could this be? Because its demands are fully satisfied, its penalty totally paid for, its sting absolved, and its curse removed. Jesus Christ is the end of the Law in regards to righteousness; and this is our eternal hope!

The Law now bears no offense against those for whom Jesus died and redeemed. It is no longer our judge, our tutor, our condemnation. The Law is holy, just, pure, and good for it has been completely fulfilled in Jesus. He did not come to abolish the Law... but to fulfill it.
Therefore, a theology of the cross delights in God for all that He has done AND divests man of all boasting before Him. We are left in humility boasting of only what Christ has accomplished. Our tongues are silent and dumb to sing of our own ability and works, but our tongues are loosened as we offer praise to Him and worship to Him and glory to Him for all that He has done to secure our redemption.


that being justified by His grace
we might be made heirs according to the
hope of eternal life.
-Titus 3:7



Rejoice this day beloved for your salvation is complete lacking nothing. This is cause for celebration and rejoicing with humility in a triumphant orthodoxy.

I conclude with these powerful Trinitarian words from the Apostle himself from the storehouse of God's grace--Eph. 1:4-14. We are chosen by God the Father; redeemed by God the Son; regenerated and sealed by God the Holy Spirit to the praise of the riches of the glory of His grace. Here is your triumph, your humility, your rejoicing, and your delight.

Worship God and God Alone!
Eph. 1:4 just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love Eph. 1:5 He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, Eph. 1:6 to the praise of the glory of His grace, which He freely bestowed on us in the Beloved. Eph. 1:7 In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace, Eph. 1:8 which He lavished upon us. In all wisdom and insight Eph. 1:9 He made known to us the mystery of His will, according to His kind intention which He purposed in Him Eph. 1:10 with a view to an administration suitable to the fulness of the times, that is, the summing up of all things in Christ, things in the heavens and things upon the earth. In Him Eph. 1:11 also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, Eph. 1:12 to the end that we who were the first to hope in Christ should be to the praise of His glory. Eph. 1:13 In Him, you also, after listening to the message of truth, the gospel of your salvation — having also believed, you were sealed in Him with the Holy Spirit of promise, Eph. 1:14 who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.

Wednesday, September 19, 2007

A Biblical Orthodoxy: A Theology of the Cross (pt 3)
...sin and grace (Romans 3:23-24)

"for all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus;" (Romans 3:23-24).

3. The Cross Demands the Glory of God

soli Deo gloria (glory to God alone)

All glory belongs to God and man may not share in that glory. All that we have in life and salvation if from His sovereign hand; He has accomplished all through Jesus Christ our Lord - not only the atonement on the Cross, but even granting the faith which allows sinful men to be saved. Every aspect of salvation is a grace-gift from God, and thus all praise belongs to Him alone and not to any man.

The Sinfulness of Sin and the Sinner

Romans 3:23a "for all have sinned..."

Man by his very nature is corrupt-totally depraved, conceived in sin, dead in his trespasses and sins. By nature a child of wrath; depraved in his mind and deprived of the truth. He is a sinner not because he commits acts of sin, but because he is born sinful-with a sin nature.

“Sin strikes at God and says, ‘I don’t care what You said, I’ll do what I want.’ It is God’s would be murderer. Sin would un-God God if it could. Sin defiles the conscience. Sin is irrational and forfeits blessing. Sin is painful—it hurts. Sin is damning. Sin is degrading it mares the image of God and man. Like Samson, it cuts the locks of purity and leaves men morally weak. Sin poisons the springs of love and turns beauty in leprosy. Sin defeats the mind, the heart, the will, the affections and it has made a whole world of people—all of mankind—children wrath by nature; objects of God’s wrath. Sin brings man under the domination of Satan and his sick sin system, which he controls. Man and the world is a slave to sin, open rebellion and defiance to God and a slave to Satan.” (author unknown).
That great puritan preacher, Jonathan Edwards, brings us to the crossroads of this issue when saying:
“Sin is naturally exceeding dear to us; to part with it is compared to plucking out our right eyes. Men may refrain from wonted ways of sin for a little while, and may deny their lusts in a partial degree, with less difficulty; but it is heart-rending work, finally to part with all sin, and to give our dearest lusts a bill of divorce, utterly to send them away. But this we must do, if we would follow those that are truly turning to God: yea, we must not only forsake sin, but must, in a sense, forsake all the world, Luke 14:33 'Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.'"
Thomas Watson emphasizes this as well by the aphorism:
"Another subtlety is to draw men to evil, sub specie boni, under a pretence of good. -- The pirate doeth mischief by hanging out false colors; so does Satan by hanging out the colors of religion. He puts some men upon sinful actions, and persuades them much good will come of it. He tells them in some cases that they may dispense with the rule of the Word, and stretch their conscience beyond that line, that they may be in a capacity of doing more service. As if God needed our sin to raise his glory."
And because our nature is totally corrupt, the only thing that we are deserving of, if God was only just, holy and righteous, is to be sentenced to perditions flames for all eternity. On my best day, doing my best good works, clothed in the rags of my own righteousness reward me the hottest fires of hell. Absent of God’s grace through Jesus Christ and the regenerating work of the Holy Spirit – I am deserving and worthy of eternal judgment.

John MacArthur profoundly says,
“Most unsaved people do not think of themselves as enemies of God. Because they have no conscious feelings of hatred for Him and do not actively oppose His work or contradict His Word, they consider themselves, at worst, to be “neutral” about God. But no such neutrality is possible. The mind of every unsaved person is at peace only with the things of the flesh, and therefore by definition is “hostile toward God” and cannot be otherwise (Rom. 8:7).”
Not only are all unbelievers
enemies of God,
but God is also the enemy
of all unbelievers.


The Psalmist says that God is "angry with the wicked every day" (cf. Ps. 7:11). God is the enemy of the sinner, and that enmity cannot end unless and until the sinner places his trust in Jesus Christ. As Paul declared near the opening of this letter of Romans, “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness” (Rom. 1:18).

No man is without excuse.

To those who foolishly think God is too loving to send anyone to hell, Paul declared, “Let no one deceive you with empty words, for because of these things [the sins listed in v. 5] the wrath of God comes upon the sons of disobedience” (Eph. 5:6); “and the Lord does hate all who do iniquity” (Psalm 5:5). You see, Hell is not the absence of God, but the wrathful presence of God poured out for eternity upon Satan and all his minions, and all who have rejected the gospel of Jesus Christ, who do not confess Him as Lord and Savior of their lives in unmitigated fury and gall forever.

But on the cross, Christ took upon Himself all the fury of God’s wrath on behalf of the elect that sinful mankind deserves. And those who trust in Christ are no longer God’s enemies and no longer under His wrath, but are at peace with Him (Roms. 5:1).

What is the glory that Paul is speaking of here?
Romans 3:23b - "and fall short of the glory of God,"

This glory is not the "doing of all things for God's glory." Roms. 3:10-18 settles that issue plainly. It is not the future glory of glorification (Jude 24-25) that all true believers will receive one day in eternity; i.e., the believers future reward as found in 1 Cor. 15:43; 2 Cor. 3:18, 4:17; Col. 1:27, 3:4; and 2 Tim. 2:10.

IT IS the entrance of sin that causes all to fall short of God's glory. The term glory of God means here "glory imparted by God": IOW, in the sense of approval, approbation and praise. Following this line of thinking you could translate this verse as saying, "All have sinned and continually are unworthy of God's praise and appraisal” (present tense). All continually fall short of God’s holy approbationl of our lives.

There is nothing we can to please God, satisfy God, merit His favor; to be in right relationship with Him apart from His grace. We are completely depraved, conceived in sin, by nature children of wrath, sons of disobedience, no seeking after God, no one doing what is right, no fear of God before our eyes, etc. (cp, Roms. 3:10-18; Eph. 2:1-3; Psalm 51:5).

So what Paul is meaning in verse 23 is this:
"all continually sin and constantly fall short of conformity to God's image."

William Hendrickson translates this way:
"All have sinned and as a result are now in a state in which they are falling short of (or lacking) what they possessed before the fall, namely, the inestimable blessing of having the approval of God resting upon them."
That is why Spurgeon clearly states:
"Consider this, believer. You have no right to heaven in yourself: your right lies in Christ. If you are pardoned, it is through His blood; if you are justified, it is through His righteousness; if you are sanctified, it is because He is made of God unto you sanctification; if you shall be kept from falling, it will be because you are preserved in Christ Jesus; and if you are perfected at the last, it will be because you are complete in Him. Thus Jesus is magnified-for all is in Him and by Him; thus the inheritance is made certain to us-for it is obtained in Him; thus each blessing is the sweeter, and even heaven itself the brighter, because it is Jesus our Beloved "in whom" we have obtained all."

4. The Cross Distinguishes the Grace of God
-sola gratia (grace alone)
Romans 3:24 "being justified as a gift by His grace through the redemption which is in Christ Jesus;"

Salvation comes by grace alone, not through any merits intrensic of the sinner. Thus salvation is an unearned gift. This is a response to the Catholic doctrine of merit.

This is the first time Paul uses the verb to justify in a positive sense to set forth the doctrine of justification by faith. Justify here means to declare righteous. Justification then may be defined as:
"the gracious act of God, whereby, on the basis solely of Christ's accomplished mediatorial work on the cross, He declares the sinner just, and later accepts this benefit with a believing heart."
Justification stands over and against condemnation.

Justification is also a matter of imputation: the sinner's sin, guilt and penalty of sin is imputed to Christ; the Savior's complete righteousness (His active and passive obedience) is imputed to the sinner (2 Cor. 5:21).

"freely"
We are justified Paul says "as a gift" or freely; in other words, absent of any human merit. Man cannot earn the great and awesome blessing of justification-being made right with God. We can only receive it as a gift and that receiving is even an act of grace.

"By His grace"
And this was all accomplished by grace.

Grace presupposes sin, guilt, and demerit; it addresses the fact that not only have we not earned the favor of God, we have earned the curse of God. Grace means we don’t get the curse we deserve, instead, we get the blessings we don’t deserve, because Christ earned them in our place. The Gospel is the message of the grace of God.

The historically accepted definition of grace is: unmerited favor. But this is really inadequate. It is a definition of kindness rather than grace; it doesn’t go far enough.

My friend, Jerry Bridges, gives a tremendous illustration of this. He says,
“A hungry hobo comes to your door asking for a meal. You give it to him freely, without him doing anything to earn it. This would be considered ‘kindness’, but not ‘grace’.
Here is a biblical definition of grace:
1. ‘God’s favor through Christ to those who deserve His disfavor.’
This is designed to compare/contrast to the historically accepted inadequate definition of grace above.

2. ‘God’s blessings through Christ to those who deserve His curse.’
I think that this is the better of the two definitions.
Again, Jerry Bridges is masterful in illustrating this truth:
“The hobo robs you after eating your free meal. He then returns one month later. But instead of calling the police, you give him another meal.

Let’s look at this definition of grace a bit closer.
1. Grace is: ‘God’s blessings through Christ’.
Christ is the only basis for both our redemption from the curse and our attaining any of God’s blessings. Apart from the Fifth Marian Dogma; The Treasury of Merit; Penance; Purgatory; etc. that Romanism teaches as “the means of grace by which we merit eternal life…”, true salvation by grace is through Christ alone!

Consider these verses:
Rom. 3:24 being justified as a gift by His grace through the redemption which is in Christ Jesus;

Rom. 5:15 But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many.

Rom. 5:17 For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.

Rom. 5:21 that, as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.

2Cor. 8:9 For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, that you through His poverty might become rich.

2Cor. 13:14 ¶ The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.

Eph. 2:7 in order that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus.

2Tim. 1:9 who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity,
Could it be any clearer? Grace is only through Christ Jesus the Lord. And contrary to postmodern religious affections being touted today, biblically - "whoever denies the Son does not have the Father; the one who confesses the Son has the Father also." (1 John 2:23)

2. Grace is given “to those that deserve His curse."
We have assaulted the holiness of God. We have broken His law. We have suppressed the truth in unrighteousness. And we have followed the way of our own lustful, prideful, rebellious hearts; recreating God in our own image to accommodate our sin and sinful behavior.

As Paul said in Titus 3:3, “For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another.”

That is my testimony; and this is yours as well.

Here is Jerry again providing this insightful and penetrating illustration by saying:
“This takes us from seeing ourselves as the hungry hobo to seeing ourselves as the hobo-robber.”
This is why the law should never be divorced from gospel preaching. For the law brings conviction upon our sinful hearts, revealing that we are the hobo-robber; we are sinful and sinners who commit acts of sin. And that all sin, though it may wound others and hurt ourselves, is ultimately an act of rebellion against a holy God and God alone.

That is why grace is never static; but active. We could say that grace is ‘God in action.’ Grace is not just a benevolent attitude on God’s part to sinful people; but grace is ‘God in action’ for our good and His glory.

By this active God of grace to coming to sinful people like me and you, He is saving us, justifying us, empowering us, sustaining us, equipping us, etc. And it is all ‘by His grace.’

G.S. Bishop powerfully defines grace as:
"Grace is a provision for men who are so fallen that they cannot lift the ax of justice; so corrupt that they cannot change their own natures; so adverse to God that they cannot turn to Him; so blind that they cannot see Him; so deaf that they cannot hear Him; and so dead that He Himself must open their graves."
"through the redemption (accomplished) in Christ Jesus"
Redemption is deliverance by means of a payment of ransom from the guilt, power and punishment of sin.

Romans 8:28-30, the golden chain of salvation, says:
"And we know that all things work together for good to them that love God--that love God; to them who are the called according to His purpose. For those he foreknow, He predestined to be conformed to the image of His Son, that he might be the firstborn among many brethren. Whom He predestined, Oh, He called: whom He called, He justified: and whom He justified, these He glorified."
Amen?

Beloved, not only are we saved by grace, but we stand in grace everyday as well. Our finite sin can never exhaust His infinite grace (Roms. 5:2).

We are great sinners; but He is a greater Savior.

Tuesday, September 18, 2007

An Uncompromised Orthodoxy; A Theology of the Cross (pt. 2)
...sola scriptura; sola fide (Romans 3:21-22)

But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; (Romans 3:21-22).


1. The Cross Declares the Word of God
-
sola scriptura (scripture alone)

The Bible is the only authoritative Word of God, though traditions; counsels; creeds; and catechisms have their place, they are not inspired writing. Only Scripture is absolutely sufficient for all matters of life and godliness (2 Peter 1:3-4). It is both perspicuous and self-interpreting (Psalm 19:7-9; 2 Tim. 3:16-17). It is forever settled in heaven (Psalm 119:89); more important than our daily food (Job 23:10-12); to be treasured above earthly riches and more desired than this world's sweetest delicacies (Psalm 19:10-11). It is a lamp unto our feet and a light to our path (Psalm 119:105). We are to hide it in our hearts so we wll not sin against Him (Psalm 119:11). How can a young man keep his way pure? By taking heed according to God's Word (Psalm 119:9). It is inerrant, infallible; and the Lord Himself has exalted His Word even above His name (Psalm 138:2).

It is THIS Word that the Apostle begins to unfold a theology of the cross. And he begins by first saying that the cross declares the Word of God.

3.21 "But now…"
That is - at this present time (Roms. 3:26, 5:9); at this very strategic moment in the history of redemption salvation has come. It is what the Apostle calls in Gal. 4:4 "the fulness of time." And for what purpose? That the "righteousness from God has been revealed." This righteousness is realized and authenticated in the life of the believer "apart from the law." Now this means that it was not and cannot be earned by men's obedience to God's law. Law-keeping is an effort in futility; for salvation and acceptance by God through obedience to the law requires a perfect obedience--which sinful man is completely incapable of doing. If we break one part of the law, we break the whole of the law (James 2:10) So the perfect righteousness of God is obtained "apart from the works of the law." (Roms. 3:28, 4:6-8, Gal.2:16, 21; 3:10-13; Eph. 2:9; Phil. 3:9; 2 Tim. 1:9; Titus 3:5).

Is Paul presenting a new doctrine here - something never heard of before? No. He is speaking about "a righteousness attested by the law and the prophets." Paul already referred to Hab. 2:4 in Romans 1:17 "Behold, as for the proud one, His soul is not right within him; But the righteous will live by his faith."

So the cross confirmed and declared the Word of God in Christ fulfilling the law and all righteousness in His sinless life and perfect, once for all sacrifice on the cross (see Psalm 22).

For example: "Now He [Jesus] said to them, 'These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.'" (Luke 24:44).

Paul must have had in mind some other passages as well: I.e. Gen. 15:6 - "Then he believed in the LORD; and He reckoned it to him as righteousness." Psalm 32:1-2 - "How blessed is he whose transgression is forgiven, Whose sin is covered! 2 How blessed is the man to whom the LORD does not impute iniquity, And in whose spirit there is no deceit!" (see also Roms. 4:3, 7-8).

Two Kinds of Righteousness
The righteousness mentioned here in vs. 21-22 is not the judging righteousness as mentioned in Romans 3:5. This is the saving righteousness of God; this is the gospel which reveals God's saving righteousness apart from the Law and is obtained through faith. How? Again, the Lord Jesus Christ fulfilled the demands of the law and all righteousness in His sinless life; and its penalty and requirements in His perfect sacrifice (His active and passive obedience) and our justification was secured by His resurrection (Rom. 4:25).

The Lord also declared the Word of God after His bodily resurrection from the dead. Luke 24:24-27 says, "And some of those who were with us went to the tomb and found it just exactly as the women also had said; but Him they did not see." 25 And He said to them, "O foolish men and slow of heart to believe in all that the prophets have spoken! 26 "Was it not necessary for the Christ to suffer these things and to enter into His glory?" 27 And beginning with aMoses and with all the bprophets, He explained to them the things concerning Himself in all the Scriptures."

Also in Luke 24:32 And they said to one another, "Were not our hearts burning within us while He was speaking to us on the road, while He awas explaining the Scriptures to us?"

And again in verses 44-47, "44 Now He said to them, "These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and cthe Psalms must be fulfilled." 45 Then He aopened their minds to understand the Scriptures, 46 and He said to them, "Thus it is written, that the Christ should suffer and rise again from the dead the third day; 47 and that arepentance for forgiveness of sins should be proclaimed in His name to ball the nations, beginning from Jerusalem."

Acts 26:22-23, 27, "And so, having obtained help from God, I stand to this day atestifying both to small and great, stating nothing but what the Prophets and Moses said was going to take place; 23 that the Christ was 3to suffer, and that by reason of His resurrection from the dead He should be the first to proclaim clight both to the Jewish people and to the Gentiles." 27 "King Agrippa, do you believe the Prophets? I know that you do."

1 Corinthians 15:1-4, "Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, 2 by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. 3 For I delivered to you as of first importance what I also received, that Christ died for our sins caccording to the Scriptures, 4 and that He was buried, and that He was araised on the third day according to the Scriptures."

The declares the Word of God.

2. The Cross Defines Salvation as the Work of God - sola fide (faith alone)

Salvation comes through faith alone. It is God's grace-gift to us to believe. We are not saved by works - even works done in righteousness (Titus 3:4-7). All our works are rubbish, dung, worthy only of the manure pile. This is the great reformational truth: faith alone, sola fide. Christianity is absolutely unique in this claim. All other religions promise the hope of heaven by human achievement. Only Christianity promises the hope of heaven by divine accomplishment.

This is the means of grace; salvation comes by grace through faith, and that faith is not of ourselves, but is itself the gift of God (Ephesians 2:8-9). Salvation is by faith alone, in Jesus Christ alone. Neither the church, Popes, Mary, bishops and priests nor any other religious figure can add to the finished work of Jesus Christ. He alone stands as the way, the truth, the life--and no man comes to the Father but through Him (John 14:6). And that is by faith.

As the Apostle Paul said previously in Roms. 1:16-17, "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith to faith; as it is written, "But the righteous man shall live by faith."

And here in Galatians 3:11, "Now that no one is justified by the Law before God is evident; for, "The righteous man shall live by faith."

But here in Romans 3:22 he now points out that the object of this faith is the Lord Jesus Christ: "even the righteousness of God through faith in Jesus Christ for all those who believe."

This saving righteousness can only be obtained through faith in the Jesus, in and through Whom the One Triune God reveals Himself (John 1:1, 14, 18; 14:9). This faith is a gift from God (Eph. 2:8-9) and comes from hearing the Word of Christ - the gospel (Roms. 10:17). And it is faith that gives us access to God and relationship with Him (Heb. 11:6).

As the Westminster Confession of Faith clearly states:

"Those whom, God effectually calls he also freely justifies, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them or done by them, but for Christ's sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them as their righteousness, but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith, which faith they have not of themselves, it is the gift of God." -WCF Ch 11
On the cross of Jesus Christ, every sin that would ever be committed by everyone that would ever believe has been punished; the penalty of sin atoned for; the guilt of sin expiated; God’s wrath propitiated; His holiness reverenced; His justice satisfied; His law fulfilled; His grace exalted; and sinners reconciled. Salvation is not through ourselves in any way, neither by our own merit nor our own efforts. It is through faith in Christ alone. Jesus Christ, plus or minus nothing. "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1).

Sola fide means then that all our works are dead works, and has nothing to do with genuine regeneration and new life in Christ. Only that which is by faith - forsaking all I trust Him.

Roms. 4:3-11 really makes this abundantly clear:
"For what does the Scripture say? "And Abraham believed God, and it was reckoned to him as righteousness." 4 Now to the one who works, his wage is not reckoned as a favor, but as what is due. 5 But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness, 6 just as David also speaks of the blessing upon the man to whom God reckons righteousness apart from works: 7 "Blessed are those whose lawless deeds have been forgiven, And whose sins have been covered. 8 "Blessed is the man whose sin the Lord will not take into account." 9 Is this blessing then upon 1athe circumcised, or upon the uncircumcised also? For we say, "Faith was reckoned to Abraham as righteousness." 10 How then was it reckoned? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised; 11 and he areceived the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, that he might be the father of all who believe without being circumcised, that righteousness might be reckoned to them."
Paul speaks of this access to God and the surety of that truth when he says, “in whom we have access with confidence through faith in Him” (Eph. 3:12).

After the Tabernacle was built, and later the Temple, strict boundaries were set. A Gentile could only go into the outer confines and no farther. Jewish women could go beyond the Gentile limit, but not much farther. And so it was with the men and the regular priests. Each group could go nearer the Holy of Holies, where God’s divine presence was manifested, but none could actually enter there. Only the high priest could enter; and that only once a year and very briefly. And that priest could lose his life if he entered unworthily (Lev. 10:1-3). Bells were sewn on the special garments he wore on the Day of Atonement, and if the sound of the bells stopped while he was ministering in the Holy of Holies, the people would know he had been struck dead by God (Ex. 28:35).

But Christ’s death ended all that - and aren't you grateful? Through His atoning sacrifice, He made God the Father accessible to any person, Jew or Gentile, who trusts in Christ alone, through faith alone. That is why the writer of Hebrews encourages believers to “draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need” (Heb. 4:16).

To illustrate forever this profound truth, when Jesus was crucified, “the veil of the temple was torn in two from top to bottom” by God’s power (Matt. 27:51). His death forever removed the barrier to God’s holy presence that the Temple veil represented. Commenting on that amazing truth, the writer of Hebrews says,
“Since therefore, brethren, we have confidence to enter the holy place by the blood of Jesus, by a new and living way which He inaugurated for us through the veil, that is, His flesh, and since we have a great priest over the house of God, let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (Heb. 10:19-22).
There is therefore no distinction... Both Jew and Gentile through faith in Jesus Christ have access to God and are given His righteousness by faith to all who believe. What a great hope and security we have this day if you have received Christ Jesus as Lord of your life. And this is by faith alone.

Monday, September 17, 2007

A Bold Orthodoxy: A Theology of the Cross (pt. 1)
...your weekly dose of gospel: (Romans 3:21-31)

Outraged:
This past week has been an heartbreaking week in redemptive history:

ITEM: Comedian, Kathy Griffin, gave a very crass and blasphemous acceptance speech at The Creative Arts Emmy Award Show when she declared:

"A lot of people come up here and thank Jesus for this award. I want you to know that no one had less to do with this award than Jesus. Suck it, Jesus. This award is my god now.”
Don Imus was fired for making a brief racial slur; Michael Richards lost a career for using the "N" word in response to a heckler at a nightclub; and people are marked with a death-sentence for mentioning the Islam faith in a comic strip. But what if someone wants to make fun and say blasphemous things about the Lord Jesus Christ? They laugh. Could you imagine if she would have said "Suck it Mohammed..." or "Suck it Martin Luther King..." or "Suck it Hillary or Obama..." what the outcry would have been?

Pray for her beloved; she has no idea what she is saying and that the wrath of God abides on her (John 3:36).

ITEM:
MSNBC aired a broadcast over the weekend called, "To Hell and Back." It focused on the ministry of former Pentecostal preacher Carlton Pearson who "fell from grace" because he now teaches there is no hell and is a confirmed universalist (all people will be saved). As I watched this broadcast my eyes filled with tears. In a nutshell he is now preaching: "hell is a place in life, and that after death, everybody is redeemed. Everybody. ...if He came to save the world, then the world is saved unless he’s [Jesus Christ] a failure.”

I met Carlton many years ago, sang in his church once, and briefly fellowshipped with him. He was Carman's pastor for many years and at one time was preaching the genuine gospel. But all that has changed now. He is apostate (1 John 2:19) and has denied the bliblical nature of saving faith, eternal judgement, and the exclusivity of sola fide in Christ alone for salvation (Gal. 1:6-9).

ITEM: a dear friend of mine who is an attorney here in Nashvile, sent me an MP3 recording of a recent intereview with Dr. Richard Land (President of the Southern Baptist Convention’s Ethics & Religious Liberty Commission since 1988) did on the Bott Broadcasting Network. He was speaking about his most recent book, "The Divided States of America?" In this interview Dr. Land affirms Romanism as a true and genuine sect of Christianity; embraces ecumenism for evangelical and political alliances in the culture war; is for pluralistic partnerships built around social causes regarding public policy issues facing America today; and no longer seemed centered on sound doctrine, biblical theology and the truth of God's Word as the defining canon for unity among evangelicals for any issue facing society. IOW, he is an Evangelical Co-Beligerent.

Now remember, Dr. Land is not a politician (though he resembels one), but an evangelical Christian leader. If he were a congressman or senator I wouldn't challenge his assertions as strongly. But the fact that he is a evangelical leader supposedly speaking biblically to the cultural and church related issues of the day - then this was disconcerting.

I don't know what is worse: an unregenerate comic who blasphemes the name of Christ openly at an award show; an apostate Pentecostal pastor preaching heresy; or a SBC evangelical leader who has so bought into the postmodern culture, that he is for political remedy for moral malady and that Romanism represents the true gospel of Jesus Christ.

A Bold, Biblical Orthodoxy
I say this with all humility of heart and mind, the next time I hear some evangelical leader wanting us to "join the conversation" - I'm going to bust. Have you ever wondered what conversation is it we're supposed to be engaged in? When did ministry become reduced to simply "a conversation"? Is doctrine now only a matter of dialogue rather than proclamation and obedience? Or does real truth, biblical truth demand more of us?

Paul's words to Titus are all but forgotten today and make some pastors even blush when saying them: "These things speak and exhort and reprove with all authority. Let no one disregard you." -Titus 2:15

Those words are an anathema within the ECM. The question is, what things is the faithful pastor to speak, exhort, reprove with all authority? Paul tells us:
"For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds."
  • salvation;
  • sanctification;
  • holiness;
  • sin;
  • repentance;
  • Christ's return,
  • redemption,
  • Lordship,
  • purity,
  • and good deeds.
These things cannot be compromised; and they are to be preached with authority.

Listen beloved: truth matters; doctrine matters; theology matters; the Bible matters. Don't let the EC rob you of that emphasis; don't let the EC seduce you and reduce you to a conversation of faith on their terms while souls are perishing, the church is shrinking, believers are straying, and Christian leaders are apostatizing.

But truth is no longer honored as being authoritative; doctrine is a matter of culture and experience; theology is personal convenience; and the Scriptures are just telling someone's story, then how much more do we need to make absolutely certain--knowing in advance those terms have been hijacked--that we be as lucid and biblical as possible.

Here is part of the problem here: adjectively, orthodoxy is usually not given a human attribute (humble, modest, proud, etc.); it would usually carry with it something more descriptive: accurate, true, uncompromised, historic, bold, etc.).

So in this case to "personize" orthodoxy by labeling it as "humble", seems a bit out of the norm from historic treatments and claims. Preach the Word is the antidote for the EC and all who think truth should be modest, rather than the mandate.

The Battle for the Truth
Satan doesn’t want to fight the church, he wants to join it and infiltrate it with error. He never attacks the trivial, but takes aim at the crucial. He attacks the character and ministry of the Lord Jesus Christ; the nature of the One Triune God; the veracity, authority, and sufficiency of the Word of God; and the gospel of sola fide. Thus the importance of knowing the gospel is critical today. That is why I want to direct your attention to Romans 3:21-31. I call this passage: “The Heart of the Gospel – A Theology of the Cross.”

From 1:18-3:20 Paul has argued that all people deserve God's wrath and judgment. Not even the covenant people are an exception, since they have failed to keep the Mosaic law. Indeed, the burden of 2:1-29, which is summed up in 3:19-20 "19 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. 20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin", is that the Mosaic law provides no power for obedience.

The law reveals the transgressions of both Jews and Gentiles. Thus reliance on the law or on Jewish distinctives for salvation is a false path.

Romans 3:21-26 turns the corner in the Apostle’s thinking. The saving righteousness of God is not available through the law, but has been revealed in Jesus Christ and His atoning death and bodily resurrection from the grave. The promises made to Israel have been fulfilled, but they have been fulfilled in a surprising way they didn’t expect - through the death of Jesus on the cross. Paul then proclaims to them that those who put their faith in Jesus are made right with God (Roms. 1:16-17, ch. 3-4). The grace of God has provided redemption through the atoning death of the Messiah Jesus. In the death of Jesus both the saving and judging righteousness of God have been realized.

A Brief Overview
God's wrath has been revealed against all who sin, both Jews and Gentiles (1:18-3:20). But now in salvation history the saving righteousness of God has been manifested apart from the works of the law (21a).

This saving righteousness of God fulfills what was promised in the OT Scriptures (21b). -Sola Scriptura

This saving righteousness of God is available through faith in Jesus Christ for all those who believer (22a). -Sola Fide

There is no distinction-22b.

For all have sinned (both Jews and Gentiles) and fall short of God's glory – His holy appraisal of all people measured against the standard of His law and righteousness (23). -Soli Deo Gloria

We are made righteous as a free gift of His grace through the redemption accomplished by Christ Jesus (24). -Sola Gratia

Jesus Christ became the propitiation to satisfy God, assuage His wrath, expiate guilt and sin, fulfill the law and all righteousness and to destroy the power and effects of sin through His blood; and this grace-gift becomes available to us only by faith alone in Christ Jesus the Lord alone (25a).

God’s perfect and complete righteousness was fully demonstrated on the cross (His judging righteousness) (25b); because in His patience He had passed over sins previously committed, (25b-26a). -Solus Christus

He, therefore, set forth Jesus as our divine Archegos, the Captain of Salvation to demonstrate His judging righteousness and provide His saving righteousness at that appointed time of salvation history (26b).

God did all this so that it would be clear that He is the just (i.e., He punishes sin, 26c); and the justifier (i.e., grants His saving righteousness) to the one who has faith in Jesus (26d).

Dark and dismal is man's condition. This darkness and despair is unfathomable and universal. It envelops all. But then, the light of the glorious gospel comes streaming in and hope revives us from the deadness of our trespasses and sins.

(some portions in this section, "a brief overview", were adapted from Thomas Schreiner's Romans Commentary)

The Heart of the Gospel - A Theology of the Cross
That is why every day this week I will be expositing a section of Romans 3:21-31. It is essential truth, orthodoxy, that we must know and understand.

Here is the outline so you can read in advance and know where we are headed:
1. The Cross Declares the Word of God
Rom. 3:21 ¶ But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets,

2. The Cross Defines Salvation as the Work of God
Rom. 3:22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;

3. The Cross Demands the Glory of God
Rom. 3:23 for all have sinned and fall short of the glory of God,

4. The Cross Distinguishes the Grace of God
Rom. 3:24 being justified as a gift by His grace through the redemption which is in Christ Jesus;

5. The Cross Displays the Satisfaction of God
Rom. 3:25a whom God displayed publicly as a propitiation in His blood through faith…

6. The Cross Demonstrates the Righteousness of God
Rom. 3:25b This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; Rom. 3:26a for the demonstration, I say, of His righteousness at the present time…

7. The Cross Delights the Person of God
Rom. 3:26b so that He would be just and the justifier of the one who has faith in Jesus.

8. The Cross Divests Man of all Boasting Before God
Rom. 3:27 Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. Rom. 3:28 For we maintain that a man is justified by faith apart from works of the Law. Rom. 3:29 Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, Rom. 3:30 since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. Rom. 3:31 ¶ Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law.