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Category Archives: Union With Christ

Edward Taylor, The Daintiest Draft.1

19 Saturday Dec 2020

Posted by memoirandremains in Edward Taylor, Union With Christ

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2 Corinthians 5, Colossians, Edward Taylor, Literature, poem, Poetry, Union with Christ

Meditation 30, First Series

2 Cor. 5:17

This poem contains an interesting ambiguity in the way in the precise focus of poem is in places difficult to find. The overall thrust of the poem is a prayer that the Lord would repair the ruined palace of the human being. It is a prayer that the Lord would make the poet into something new

Lord, make me thy new creature. (line 45). Which comes from the text for the meditation, “If anyone is in Christ, he is a new creature.” 2 Cor. 5:17.

The “palace” in need of repair is the human being. The ambiguity comes about by the unclear focus as to whether it is the poet or Christ who is immediately in view. To call the poet himself “the stateliest palace angels e’er did view” (3) seems wrong. That would necessarily be Christ, himself.  

It would also be appropriate to write that the palace had been spoiled by an enemy. In Isaiah 52:14, the prophet writes that “his visage was so marred more than any man, and his form more than the sons of man.”

In the second stanza, the poet writes

Thou wast more glorious than glory’s wealth. (8)

Again, this would be more appropriately addressed to Christ, than to read this as the poet writing thus of himself fin the second person. 

But then in line 26, Taylor writes

My Lord, repair thy palace. 

And the remainder of the poem unambiguously reckons the poet to be the palace to be repaired, with the prayer to be made a new creature being the sum of that prayer. The deliberate use of the word “palace” then brings us back to the first stanza and the reference to “the stateliest palace”. It is possible the move referenes to two separate palaces. 

But I suspect that Taylor is doing something else. The palace is the image of God which is the purpose and the created nature of each human being (“the image of thyself”). Jesus is the perfect representation of that image; human beings who were created to accurately reflect that image are now spoiled and need to be remade to display that image.

The ambiguity which runs in this poem in his moving between apparent references to Christ and then to the poet can be sorted by using Colossians 3:10 as a key:

And we have put on the new man, which is renewed in knowledge after the image of him that created him. 

In Colossians 1:16 Paul identifies the creator as Christ, “For by him all things were created.” And in verse 15, Paul identified Christ as “the image of the invisible God.” 

The ambiguity in the poem as to the reference of the palace being renewed lies in the identification of the Christian with Christ. I think that Taylor is playing off of this identification and purposefully creating an ambiguity of a dual reference. This is inherent in text for the poem. Consider:

Therefore if any man be in Christ, he is a new creature.

To be “in Christ” is to be the “new creature”. What appertains to Christ becomes in a manner impressed upon the creature in Christ. This identification of the individual believer with Christ lies at the heart of this poem. 

The first stanza sets up the problem:

The daintiest draft thy pencil ever drew

The finest vessel, Lord, thy fingers framed

The stateliest palace angels e’er did view

Under thy hatch betwixt decks here contained

Broke, marred, spoiled, undone, defiled doth lie

In rubbish ruined by thine enemy. 

It begins with a series of three parallel descriptions of the object of the poem: “The daintiest draft”, “the finest vessel,” “the stateliest palace.” Dainty no longer carries the same connotation as it did for Taylor, but the meaning is apparent by looking at the parallel construction: This is the finest which could be. To call a human being a “draft” (a drawing) is an interesting play on the concept of “image.”

A vessel and palace likewise make sense as that bears or displays something greater. 

As we have previously considered, the reference is ambiguous in that it appears to refer to Christ (who would be the greatest of all examples) and yet the reference in the end will be to Taylor and his prayer to be remade.

The fourth line creates a nearly impossible combination of metaphors: this draft, vessel, palace, is now stowed between the decks of a ship. A draft could easily fit below deck, but to put a ship or even more strangely a palace below deck is impossible. Perhaps the use of the word “vessel” in line 2 suggested a return to a ship in line 4.

This for Taylor must have been a vivid image, when we realize that he had taken a ship from England to New England in the 17th century, which would have been a couple of months in a cramped tiny ship in the middle of the Atlantic. That many things must be been spoiled below decks on these trips in the salt water and bilge I take for granted. 

And it is there in the depths of the vessel, churning on the sea, something of surpassing value. An enemy has thrown it into the bilge where is now ruined and sloshing in the half light.

a bilge pump

This is an apt image for the fallen human race; and for the head of the redeemed race, the Second Adam Christ as he was struck down at the cross. 

And before leaving this stanza we should know the alliteration:

The daintiest draft thy pencil ever drew

The finest vessel, Lord, thy fingers framed

The stateliest palace angels e’er did view

Under thy hatch betwixt decks here contained

Broke, marred, spoiled, undone, defiled doth lie

In rubbish ruined by thine enemy. 

Richard Sibbes Sermon on Canticles 7.5 (Union With Christ)

24 Thursday Oct 2019

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Richard Sibbes, Union with Christ

Sibbes now moves on to the paradox of the church in this age. How can we be both simultaneous a saint and a sinner? “My undefiled.’ Undefiled is a high word to be applied to the church of God here; for the church, groaning under infirmities, to be counted perfect and undefiled.”

First argument: we cannot judge correctly. Only God is in a position to judge our state

But Christ, who judgeth aright of his church, and knows best what she is, he yet thus judgeth of her.

Second, on way basis does God make that judgement?

But, how is that? The church is undefiled, especially in that it is the spouse of Christ, and clothed with the robes of his righteousness.

Sibbes takes this from the doctrine of penal substitution atonement, such as set forth in

For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 2 Cor. 5:21

For there is an exchange so soon as ever we are united to Christ. Our sins are upon him, and his righteousness is made ours; and therefore in Christ the church is undefiled.

Since the church bears Christ’s righteousness, the church is undefiled. The Christian’s righteousness is gifted. The beauty of the Son is the greatest worth:

Christ himself the second person is the first lovely thing next the Father; and in Christ all things as they have relation to him are loved, as they are in him. Christ’s human nature is next loved to the second person. It is united, and is first pure, holy, and beloved.

He then comes back to the basis of the church’s righteousness: the righteousness of Christ is possessed by the church on the basis of the union between Christ and the church. “Christ mystical” means not a shadowy idea; but rather the spiritual union between Christ and his people:

Then, because the church is Christ mystical, it is near to him; and, in a manner, as near as that sacred body of his, both making up one Christ mystical. And so is amiable and beloved even of God himself, who hath pure eyes; yet in this respect looks upon the church as undefiled.

Christ and his church are not to be considered as two when we speak of this undefiledness, but as one. And the church having Christ, with all that is Christ’s, they have the field, and the pearl* in the field together. And Christ giving himself to the church, he gives his righteousness, his perfection, and holiness; all is the church’s.

Richard Sibbes Sermons on Canticles, Sermons 2.4

14 Friday Jun 2019

Posted by memoirandremains in Richard Sibbes, Song of Solomon, Uncategorized, Union With Christ

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2 Corinthians 3:18, Canticles, Christ, Richard Sibbes, Sacrifice, Union with Christ

The previous post on this sermon may be found here:

The next branch is,
III. Christ’s acceptation.

Sibbes here considers the words:

I have gathered my myrrh with my spice; I have gathered my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.’

Sibbes takes the general sense of the words to mean that Christ comes to his garden to gather the fruit raised upon by his own grace. Christ has engendered the profit of the Church. But he does not merely to receive, but he comes to bestow comfort and grace upon his people. This creates desire for even more Christ in his people

Whence we observe,
That God accepts of the graces of his children, and delights in them.

He then states three reasons why God accepts the graces of his children. First, because of the relationship he bears:

First, Because they are the fruits that come from his children, his spouse, his friend. Love of the person wins acceptance of that which is presented from the person. What comes from love is lovingly taken.

We far too often undervalue the nature of our relationship to God. He calls us by the closest and most enduring of relationships: son, wife, friend. The church is called, family, household, people and body. These are relationships which overcome difficulties.

The second reason God values the graces is due to their source:

Second, They are the graces of his Spirit. If we have anything that is good, all comes from the Spirit, which is first in Christ our husband, and then in us.

As Paul explains in 2 Corinthians 3:18, we are transformed into the glory of Christ by seeing the glory of Christ. And as it says 1 John 3:2, we will become like Christ when we see him as he is:

Christ sees his own face, beauty, glory, in his church; she reflects his beams; he looks in love upon her, and always with his looks conveys grace and comfort; and the, church doth reflect back again his grace. Therefore Christ loves but the reflection of his own graces in his children, and therefore accepts them.

This is precisely the purpose of being made in the image of God: it is to reflect God.

Finally, he accepts our graces due to his own gracious nature:

Third, His kindness is such as he takes all in good part. Christ is love and kindness itself. Why doth he give unto her the name of spouse and sister, but that he would be kind and loving, and that we should conceive so of him? We see, then, the graces of Christ accepting of us and what we do in his strength.

Sibbes then explains what we offer in light of what Christ has done in making an offering to God on our behalf:

Both we ourselves are sacrifices, and what we offer is a sacrifice acceptable to God, through him that offered himself as a sacrifice of sweet smelling savour, from which God smells a savour of rest. God accepts of Christ first, and then of us, and what comes from us in him.

Because of Christ has done, we may come to God:

We may boldly pray, as Ps. 20:3, ‘Lord, remember all our offerings, and accept all our sacrifices.’ The blessed apostle St Paul doth will us ‘to offer up ourselves,’ Rom. 12:1, a holy and acceptable sacrifice to God, when we are once in Christ. In the Old Testament we have divers manifestations of this acceptation. He accepted the sacrifice of Abel, as it is thought, by fire from heaven, and so Elijah’s sacrifice, and Solomon’s, by fire, 1 Kings 18:38; 1 Chron, 21:26.

He then concludes:

So in the New Testament he shewed his acceptation of the disciples meeting together, by a mighty wind, and then filling them with the Holy Ghost, Acts 2:3. But now the declaration of the acceptation of our persons, graces, and sacrifice that we offer to him, is most in peace of conscience and joy in the Holy Ghost, and from a holy fire of love kindled by the Spirit, whereby our sacrifices are burned. In the incense of prayer, how many sweet spices are burned together by this fire of faith working by love; as humility and patience in submitting to God’s will, hope of a gracious answer, holiness, love to others, &c.

Martin Lloyd-Jones, The Glorious Thing About Salvation

26 Saturday Aug 2017

Posted by memoirandremains in Uncategorized, Union With Christ

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Martyn Lloyd-Jones, salvation, Union with Christ

I argue, therefore, that we are not evangelizing truly unless we present this truth — that in salvation we are not merely forgiven and not only justified; the doctrine of salvation includes the base truth that we were in Ada but now are in Christ, that we are taken out of the one position and put into another. That is primitive evangelism, that is one of the basic elements in the presentation of the gospel; and therefore if we do not give it due emphasis we are not evangelizing truly. Evangelism is not simply saying ‘Come to Christ; He will do this or that and the other for you.’ No! The glorious thing about salvation is that I am taken out of Adam and that I have finished with him, and am dead to sin. I am in Christ, and all the blessings that come to me come because of my union with Christ. I want to emphasize this. ‘Know ye not.” Haven’t you realized, haven’t you grasped, haven’t you understood.

Martin Lloyd Jones, The New Man, Romans 6:3

Our Fellowship is With the Father

19 Saturday Sep 2015

Posted by memoirandremains in 1 John, 1 Peter, Preaching, Union With Christ

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1 John, 1 Peter, Father, Fellowship, God the Son, Lectures, Sermons

1 John 1:1–4 (ESV)

1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life— 2 the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us— 3 that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. 4 And we are writing these things so that our joy may be complete.

What does it mean to have fellowship with the Father and with His Son Jesus Christ?

https://memoirandremains.files.wordpress.com/2015/09/fots07-15-2012.mp3

1 Peter 1:17, God our Father, cont’d

05 Saturday Sep 2015

Posted by memoirandremains in 1 Peter, God the Father, Lectures, Union With Christ

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1 Peter 1, 1 Peter 1:13-21, 1 Peter 1:17, God the Father, Jesus, Lectures, Preaching, Sermons, Union With Crhist

https://memoirandremains.files.wordpress.com/2015/09/fots03-18-2012.mp3

1 Peter 1:13–21 (ESV)

13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot. 20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

If Anyone is in Christ

05 Thursday Feb 2015

Posted by memoirandremains in 2 Corinthians, Ecclesiology, Union With Christ

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2 Corinthians 5:17, Ecclesiology, New Creation, Union with Christ

https://s3.amazonaws.com/media.calvarybiblechurch.org/audio/sermon/2015/20150118.mp3

A restoration of who we were created to be.

23 Thursday Jan 2014

Posted by memoirandremains in Anthropology, Christology, Union With Christ

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Anthropology, Calvin, Flesh, J. Todd Billings, John Calvin, Union With Christ: Reframing Theology and Ministry for the Church

Calvin claims that the substance of human nature is good. As he states in the Institutes, the original, created human nature is not only good; it is “united to God.” Indeed Adam, is righteous through a “participation in God.” However, in the fall, the accidental characteristic of sinning is added, alienating human beings from God, from neighbor, and ultimately from themselves. In this fallen state, human beings seek their identity “in themselves” or “in the flesh”. They seek to be human apart from God. But this is simply repeating the sin of Adam- following one’s own wisdom rather than lovingly trusting God. While fallen humans share the accidental characteristic of sinning, this characteristic does not completely vanquish the imago Dei, which Calvin says is a “participation in God.” Again, this characterization of the imago Dei makes sense with Calvin’s view of humanity: to be fully human is to be united to God., and although sin seeks autonomy from God, there is still a trace of this union with or participation in God in all humanity.

In redemption, then, is where Calvin’s Aristotelian distinctions do especially important work. When Paul speaks about being “crucified with Christ” and putting to death the flesh or the old self, is this misanthropic? Does this make salvation a rupture of identity — leaving behind all that we were and taking only what is new? No, Calvin says. The Christian life, involving the mortification of the flesh, is a restoration of who we were created to be.

 

J. Todd Billings, Union With Christ: Reframing Theology and Ministry for the Church (Grand Rapids: Baker Academic 2011), 44.

The Church is Empowered by the Spirit

10 Thursday Oct 2013

Posted by memoirandremains in Acts, Ascension, Ecclesiology, Ministry, Pneumatology, Union With Christ

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Christian Ministry, Church and Discipleship, Ecclesiology, Holy Spirit, Pneumatology, spirit, The church and Discipleship

(This is the fourth lesson in the series on the Church and Discipleship. The previous lesson can be found here:  https://memoirandremains.wordpress.com/2013/10/02/the-church-is-logocentric/

The Church is Empowered by the Spirit

I.        The Spirit’s Work in Acts

A.      Acts 1:2: “After he had given commands through the Holy Spirit to the apostles whom he had chosen.”

1.  One interesting question remains in the last half of v. 2. How does the Holy Spirit fit in? The NIV translates “after giving instructions through the Holy Spirit.” The account in Luke 24:44–49, however, has the risen Jesus personally instructing the disciples, as does Acts 1:3–8. The Greek order is somewhat ambiguous in verse 2b and could also be translated “after giving instructions to the apostles whom he had chosen through the Holy Spirit.”12 Either translation shows a close connection of Jesus with the Holy Spirit, and this is fully in accord with the picture in Luke’s Gospel. During Jesus’ ministry, there is no reference to the Holy Spirit being upon anyone except Jesus. The Spirit descended upon him at his baptism (Luke 3:22), filled him as he returned from the Jordan (Luke 4:1), led him both in and out of the wilderness (Luke 4:1, 14), and rested upon him in his programmatic sermon at Nazareth (Luke 4:18).13 The introduction of the Spirit in Acts 1:2 is probably not incidental for Luke. He emphasized that the same Spirit who rested upon Jesus in his ministry would empower the apostles for witness. And the same Jesus who taught them during his earthly life would continue to instruct them through the presence of the Spirit once they experienced the Spirit through the presence of Jesus. Formerly they had experienced the Spirit through the presence of Jesus. After Pentecost they would experience Jesus through the presence of the Spirit.[1]

2. “The testimony o f the Spirit is more excellent than all reason. For as God alone is a fit witness of himself in his Word, so also the Word will not find acceptance in men’s hearts before it is sealed by the inward testimony of the Spirit. The same Spirit, therefore, who has spoken through the mouths of the prophets

B.      Acts 1:3-4:

1. They are commanded to await the “promise of the Father”.

a. John 14:15-17

b. John 14:25-26

c. John 15:26

d. John 16:7

e. Matthew 28:20

2. Baptized with the Holy Spirit.

a. This promise goes back to the John the Baptist:  Luke 3:16

b. John was announced earlier by Isaiah: Luke 3:1-6.

c.       The Spirit’s work was also announced by Joel: Acts 2:16-17.

C.  Acts 1:8-11

1.           You will receive power.

2. You will be my witnesses.

3. The Ascension

a. Ephesians 1:3. All of the benefits which the Church receives are given in Christ and communicated to his people by the operation of the Holy Spirit. That power promised by the Father and Christ comes only from the Father, through the Son, mediated by the Spirit.

Ascension and Power. Clearly the greatest theological emphasis of the New Testament regarding the ascension is that Christ now regains the glory he had with the Father before the world began, is now able to send his powerful Spirit into the world, and reigns from heaven over every authority and power in heaven and earth. Thus, in John, Jesus connects attaining his glory and the sending of the Spirit with ascending to the Father (6:61–63; 7:39; 12:12–16; 16:5–11). Similarly, Acts 2:33–36 presents the ascended Jesus as the one who has been placed on the throne of David; the appearances of the ascended Christ are exclusively in Acts those of a powerful, enthroned Christ (Acts 7:56; 9:3–9 and pars.). Paul writes that God put his “mighty strength” to work “in Christ when he … seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come” (Eph. 1:20–21). It is from this exalted position that he “gave gifts to men” (Eph. 4:8–10). Peter, too, emphasizes the power that is now Christ’s because of the ascension: “[He] has gone into heaven and is at God’s right hand—with angels, authorities and powers in submission to him” (1 Peter 3:21–22).

The author of Hebrews shows this in his unique analogy between the exalted Son of God (4:14) who has “entered the inner sanctuary” and the priest/king Melchizedek (6:16–20). Melchizedek blessed Abraham, was king of righteousness and peace, and was without father, mother, genealogy, beginning of days or end of life (7:1–3). Only the ascended Jesus is powerful enough as the one who, like Melchizedek, has the power of an indestructible life (7:16) to enter before the throne of grace as a high priest who is “exalted above the heavens” to offer himself once for all (7:26–27).[2]

b.      Garrett Dawson wrote a book on the Ascension (Jesus Ascended – excellent book) in which he explains the trouble in the Church broadly and in his local congregation as related to this matter. Now neglect of a doctrine may be a mere historical curiosity – but Dawson draws a practical pastoral implication. He reviewed the nature of the life of his local congregation:

All of these signs point to a membership composed of committed Christians who are living in the grip of a world that has claimed them as its own. I do not believe my people are consciously trying to serve two masters. Generally, I do not think they even realize the contradiction between our beliefs and our life as a church. They are kind, happy, forgiving, dear church fold. Their pastor, however, knows himself to be compromised, realizes that he, too, has ‘the world is too much with us’ disease, and wants to get better (21).

Dawson locates recovery of the doctrine of the Ascension as vital antidote to the poison of worldliness:

 

A solution to the world’s being too much with us is an increasing awareness of how much our true identity and life’s destination is located in heaven, followed by the change in life here on earth that comes from the transformation in vision. (26)

Dawson then makes a reference to the postscript of Swete’s volume which bears more substantial examination.  Swete identifies seven ways in which right knowledge of the doctrine of Ascension would affect the manner in which we live as Christians in the current age.

The first aspect (which Dawson quotes in part) is that the doctrine directly countermands the spirit of the age: The current age of the world seeks to make the here and now, the getting and spending, as the beginning and end of human existence.  Yet, when we rightly realize there is a human being – God incarnate, Jesus Christ at the right hand of majesty on high and that he is ushering in the age to come, it transforms the manner in which we think of this world:

The Ascension and Ascended Life bear witness against the materialistic spirit which threatens in some quarters to overpower those higher interests that have their seat in the region of the spiritual and eternal. They are as a Sursum corda—’ lift up your hearts’—which comes down from the High Priest of the Church who stands at the heavenly altar, and draws forth from the kneeling Church the answer Habemus ad Dominum—’ we lift them up unto the Lord.’ Faith in the Ascended Christ was S. Paul’s remedy for the sensuality which he encountered in the Greek cities of Asia Minor: seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are upon the earth; for your life is hid with Christ in God; mortify therefore your members which are upon the earth. How strong a motive this appeal supplied is evident from the history of the primitive church. The grosser vices of paganism have less attraction for our age, but the downward pressure of external things remains; at a time when life is being reduced to a complex machinery for the production of wealth, there is ample room for a doctrine which points men persistently to an order of realities which are at once present and eternal, a world which already surrounds us and waits only for the coming of the Lord to be manifested in overwhelming power. (Swete, 155-156).

D.      Prophecy: The matter of prophecy runs through the scope of Acts.  Prophecy and Scripture come by the Holy Spirit’s work. This demonstrates foreknowledge, direction and care for the Church by the Holy Spirit.

1. Peter states they must pick a new apostle, and he relies upon a prophecy in Psalm 69. Acts 1:20

2. Peter explains the work of the Spirit in light of prophecy. Acts 2:16, et seq.

3. Peter’s sermon explains Jesus’ ministry in light of prophecy. Acts 2:25, et seq.

4. When the church faces a trial, it turns to Psalm 2. Acts 4:23-31. The result was “they were all filled with the Holy Spirit and continued to speak the word of God with boldness” (Acts 2:31).

5. Stephen’s sermon (Acts 7) relies upon the unscripturated history of the people and the prophetic utterance to rebuke the unbelieving and defend the Church.

6. Philip uses prophecy to evangelize. Acts 8:25-40.

7. Paul’s sermon in Antioch in Pisidia (which may take as a model for at least of some Paul’s preaching) relies heavily upon prophecy. Acts 13:13-41.

8. James resolves the conflict over Gentile circumcision with a quotation of prophecy. Acts 15:13, et seq.

9.           The description of Paul’s ministry ends with Paul turning to the gentiles with a citation to Isaiah 6: Acts 28:23-31.

E.      The Church begins with the coming of the Spirit. Acts 2:1-4

F. The Spirit worked through preaching: 

1. Peter, having been filled with the Spirit, stood and preached on Pentecost. Acts 2:14; cf. 6:10.

2.           Peter states that such preaching of Christ is empowered by the Spirit. 1 Peter 1:10-12.

3. “[P]reaching [is] an activity under the influence and power of the Holy Spirit” (Lloyd-Jones, Preachers and Preaching, 98).

 

 

G.      Salvation comes and the Church grows by the work of the Spirit:

So we find here that these people underwent a complete change. How did it happen? It was not the preaching of Peter. If you read Peter’s sermon, you see that he quotes Scriptures, he develops certain arguments. Quite right. Logically sound. He makes his case, and you cannot contradict it. But Peter’s sermon, read in cold print, does not account for the fact that something vital happened to 3,000 people! What accounts for that is the action of the Holy Spirit. “They were pricked in their heart” (Acts 2:37). The men and women standing there and listening to an exposition of certain Old Testament Scriptures were in trouble. They were disturbed, and they cried out. This was the work of the Holy Spirit, and there would never have been a Christian church but for this. This is what makes her; this is what causes her to persist. This is the explanation of the revivals and reformations down through the centuries.[3]

H.      The Church proceeds through the empowerment of the Spirit. Acts 4:8

I.   The Holy Spirit provides correction within the church. Acts 5:1-6

J.       The Holy Spirit empowered people for ministry.

1. Acts 6:5

2. Acts 6:10

3. Acts 7:55

4. Acts 20:28

5. 1 Corinthians 12

K.      Acts 11:12. Peter explains mission to the Gentiles was directed by the Holy Spirit.

II.       The Spirit’s Work.

A.      The Spirit begins the work of discipleship by convicting:

1. The first step in discipleship is the evangel proclaimed.

2.           The words of the evangel bring conviction by the work of the Holy Spirit.

a. Jesus promised that the Holy Spirit would convict.

4 But I have said these things to you, that when their hour comes you may remember that I told them to you.

 “I did not say these things to you from the beginning, because I was with you. 5 But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ 6 But because I have said these things to you, sorrow has filled your heart. 7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. 8 And when he comes, he will convict the world concerning sin and righteousness and judgment: 9 concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; 11 concerning judgment, because the ruler of this world is judged. John 16:4–11 (ESV)

b.      This was evidenced at Pentecost.  Acts 2:37-41. Here you see they were convicted and such conviction led to repentance. True repentance is a work of the Spirit (failing to understand what a surpassingly supernatural thing repentance is, can lead one into sin thinking, I can repent later):

Remedy (1). The first remedy is, seriously to consider, That repentance is a mighty work, a difficult work, a work that is above our power. There is no power below that power that raised Christ from the dead, and that made the world, that can break the heart of a sinner or turn the heart of a sinner. Thou art as well able to melt adamant, as to melt thine own heart; to turn a flint into flesh, as to turn thine own heart to the Lord; to raise the dead and to make a world, as to repent. Repentance is a flower that grows not in nature’s garden. ‘Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil,’ Jer. 13:23. Repentance is a gift that comes down from above.2 Men are not born with repentance in their hearts, as they are born with tongues in their mouths:3 Acts 5:31, ‘Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.’ So in 2 Tim. 2:25, ‘In meekness instructing them that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth.’ It is not in the power of any mortal to repent at pleasure.4 Some ignorant deluded souls vainly conceit that these five words, ‘Lord! have mercy upon me,’ are efficacious to send them to heaven; but as many are undone by buying a counterfeit jewel, so many are in hell by mistake of their repentance. Many rest in their repentance, though it be but the shadow of repentance, which caused one to say, ‘Repentance damneth more than sin.’[4]

B.      The Spirit causes regeneration. John 3:3-8; 1 Peter 1:10-12, 22-25.

C.      The Spirit performs the work of sanctification:

1. Romans 8:13; 2 Corinthians 3:18; 1 Peter 1:2

2. Here is an abbreviated section from John Owen’s The Mortification of Sin:

I have only, then, to add the heads of the work of the Spirit in this business of mortification, which is so peculiarly ascribed to him. In one word: This whole work, which I have described as our duty, is effected, carried on, and accomplished by the power of the Spirit, in all the parts and degrees of it; as, ‑‑

 

a.      He alone clearly and fully convinces the heart of the evil and guilt and danger of the corruption, lust, or sin to be mortified. Without this conviction, or whilst it is so faint that the heart can wrestle with it or digest it, there will be no thorough work made. . . . John 16:8.

 

b.      The Spirit alone reveals unto us the fullness of Christ for our relief; which is the consideration that stays the heart from false ways and from despairing despondency, 1 Cor. 2:8.

 

c.      The Spirit alone establishes the heart in expectation of relief from Christ; which is the great sovereign means of mortification, as hath been discovered, 2 Cor. 1:21.

 

d.      The Spirit alone brings the cross of Christ into our hearts with its sin‑killing power; for by the Spirit are we baptized into the death of Christ.

 

e.      The Spirit is the author and finisher of our sanctification; gives new supplies and influences of grace for holiness and sanctification, when the contrary principle is weakened and abated, Eph. 3:16‑18.

 

f.       In all the soul’s addresses to God in this condition, it hath supportment from the Spirit. . . . Zech. 12:10; Rom. 8:26. This is confessed to be the great medium or way of faith’s prevailing with God. Thus Paul dealt with his temptation, whatever it were: “I besought the Lord that it might depart from me.” What is the work of the Spirit in prayer, whence and how it gives us in assistance and makes us to prevail, what we are to do that we may enjoy his help for that purpose, is not my present intendment to demonstrate.

 

D.      The Spirit alone gives assurance of salvation: A believer who lacks assurance will constantly flounder and fail. Indeed, assurance of salvation is one of the great means and supports for transformation in the Christian life. In short, without assurance of salvation, the Christian will struggle to progress as a disciple:

In The Christian’s Great Interest, William Guthrie, sets forth the reasons why a Christian may lack a “distinct knowledge of their interest in Christ”. He first notices that a believer may lack knowledge of his saving interest in Christ, because he does not know what God does.

Imagine a man who hears that precious gems can be found in a particular canyon. He explores the canyon and finds a sapphire. However, he had thought that all precious gems looked like rubies. Therefore, picking up the blue stone, he casts it away because he does not know it is valuable.

In the same way, a believer may lack assurance because he does not know what is truly valuable. Typically, when it comes to assurance, a believer is seeking a subjective feeling of safety and peace. What Guthrie helps to demonstrate is that the subjective, should it come, would be a conclusion based upon what one has from God. The subjective emotional state is the result of understanding what God provides.

Guthrie sets forth three elements of how God ordinarily displays his love to the heart of man.  First, God reveals the man’s sinfulness (Phil. 3:8). Second, Christ is seen as the solution to the plight of man; “the full and satisfying treasure”. Third, the love of God causes the man to “approach onto a living God in the ordinances” (Ps. 62:5, 65:4).

Put differently: The love of God reveals itself to the heart of a man by showing the man his sinfulness and Christ’s merit (Guthrie combines both the merit of Christ and the desire for Christ in the phrase “full and satisfying treasure”).  — Now my sin and Christ’s merit maybe admitted to by even a false professor.  The key lies in the third element:  the desire to approach to God in Jesus Christ, sight of Christ as desirable and precious.  Only a truly converted heart can desire and love God in Jesus Christ.

Typically, the one who lacks assurance lacks the subjective emotional sensation of being “saved.” Guthrie turns this expectation on its head: Rather than expecting that I should feel good about myself (I’m safe), I should expect to feel bad about myself (I’m sinful) but good about God (he is desirable and lovely). (That is why a successful sermon will convict and encourage. A manipulative sermon will make one guilty.)

This accords with the biblical evidence. For example, when Paul wishes to establish the assurance and safety of the Roman Christians he writes of the “love of God in Christ Jesus our Lord” (Rom. 8:39). Paul earlier wrote that we have received “a Spirit of adoption” (Rom. 8:15). In another place he writes, “For you have died and your life is hidden with Christ in God” (Col. 3:3).

Assurance would then be a conviction based upon my self-examination which reveals my admitted need for a savior and the beauty and desirability of that savior. I could know that I am saved — perhaps even feel “safe” because I know that my safety does not lie in God’s acceptance of me but in the acceptance of Jesus Christ.

How this would work in counseling/discipleship: The faltering believer will come to you to seek knowledge that somehow they are safe: they will typically come because they feel bad or because they are engaged in some sin to relieve the pressure of feeling bad.

Guthrie says, do not concern yourself primary with their feelings. First concern yourself with their expectation: Get them to see what they should expect to know from God: We are sinners, Christ is the Savior, we should desire him.

Next, we work through the individual elements: First, do you see yourself as a sinner? Second, do you see Christ as a savior? Third, do you desire him?

E.      The Spirit Illuminates the Word of God. 1 John 2:20-27; 2 Cor. 3:16-4:6; Psalm 119:18; Ephesians 1:17-18. Related: as teacher: John 14:26, 16:23.

F.      The Spirit Creates Communion with God on the Basis of Adoption: Romans 8:12-17.

G.      The Spirit creates a unity among believers. Ephesians 4:1-6. [We will explore unity at more length in a separate lesson.]

H.      The Spirit brings forth fruit. Galatians 5:22-26.

I.   The Spirit gives gifts to the church. 1 Corinthians 12; Romans 12:6-8; Ephesians 4:7-16. [This will be addressed as a separate lesson.]

J. The Spirit intercedes and produces prayer. Romans 8:26-28. Cf. John Bunyan, Prayer.


[1] John B. Polhill, Acts, vol. 26, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 80–81.

[2] Walter A. Elwell, Evangelical Dictionary of Biblical Theology, electronic ed., Baker reference library; Logos Library System (Grand Rapids: Baker Book House, 1997).

[3] David Martyn Lloyd-Jones, Authentic Christianity, vol. 1, 1st U.S. ed., Studies in the Book of Acts (Wheaton, IL: Crossway Books, 2000), 49.

[4] Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 31.

John Flavel, The Method of Grace.6

23 Sunday Jun 2013

Posted by memoirandremains in 2 Corinthians, Adoption, Biblical Counseling, Discipleship, Ephesians, Glorification, John Flavel, Justification, Sanctification, Union With Christ

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2 Corinthians 3:18, adoption, Glorification, Hebrews 12:14, imputation, Imputed righteousness, John Flavel, Lordship Salvation, Puritan, reconciliation, Redempton, Romans 4:5, The Method of Grace, Union with Christ

The previous entry will be found here: https://memoirandremains.wordpress.com/2013/04/24/john-flavel-the-method-of-grace-5/

Prop. 8. Lastly, Although the several privileges and benefits before mentioned are all true and really bestowed with Christ upon believers, yet they are not communicated to them in one and the same day and manner; but differently and divers, as their respective natures do require.

Christians have often been perplexed by the relationship between grace and holiness: other making the relationship with God solely a one paying a mountainous, unpayable debt; or one of a God who forgives and forgets.  One person strives for perfection and thinks all others vicious scoff-laws. Another thinks any effort at all makes one a “legalist”. Flavel shows that both are dangerously wrong.

Flavel explains that in union with Christ we gain a whole – not a partial Christ:

That the lord Jesus Christ, with all his precious benefits, becomes ours, by God’s special and effectual application.

Thus, the believer – in Union with Christ – does receive the righteousness of Christ, but also receives wisdom, sanctification, and redemption.  However, one does not receive wisdom in the same way on receives righteousness:

These four illustrious benefits are conveyed from Christ to us in three different ways and methods:

his righteousness is made ours by imputation;

his wisdom and sanctification by renovation;

 his redemption by our glorification.

Flavel’s explanation helps to make sense of the seemingly difficult balance between grace and good works, between faith and perseverance.  The difficulty comes from the seeming contradiction of

You therefore must be perfect, as your heavenly Father is perfect. Matthew 5:48 (ESV)

And

And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, Romans 4:5 (ESV)

How can we counted righteous in Christ (2 Corinthians 5:21) and be called onto holiness (Hebrews 12:14).

Flavel explains that we are brought into a relationship with Christ by means of imputed righteous; however, that righteousness is not the end but rather the beginning of the renovation. God does not merely impute righteous, but he also imparts a transforming holiness.

An analogy may help:  Imagine two children in a household, an adopted son and a neighboring child. Now, the son does not gain or lose his status as a son on the basis of his immediate behavior.  The father’s act of adoption created the relationship with the child: it was an initial, gracious act of love to bring the child into a household.

It is only by such adoption that we are brought in to relationship with God in Jesus Christ, “In love he predestined us for adoption as sons through Jesus Christ” (Ephesians 1:4b-5a). No amount of effort in the child can ever create the initial bond of adoption. Just like the neighbor’s child can never become a son merely by being quick to obey; nor will the adopted son’s disobedience undo that relationship.

However, a loving father will not leave adopted child without attention, care, concern or love. The father will train, correct and raise up his child. For instance, let us pretend a child is adopted from a country where English is not spoken, but lives in a family in the United States. Loving parents will teach the child English. The parents will impart knowledge to the child to be able to live in his new surroundings.

Likewise, God having adopted us does not leave us as we were, but rather imparts wisdom and sanctification – change – to us:

But in conveying, and communicating his wisdom and sanctification, he takes another method, for this is not imputed, but really imparted to us by the illuminating and regenerating work of the Spirit: these are graces really inherent in us: our righteousness comes from Christ as a surety but our holiness comes from him as a quickening head, sending vital influences unto all his members.

Now these gracious habits being subjected and seated in the souls of poor imperfect creatures, whose corruptions abide and work in the very same faculties where grace has its residence; it cannot be, that our sanctification should be so perfect and complete, as our justification is, which inheres only in Christ. See Gal. 5: 17

In Union with Christ, the Holy Spirit transforms the human being who has been brought into relationship with God in Jesus Christ:

16 But when one turns to the Lord, the veil is removed. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18 And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. 2 Corinthians 3:16–18 (ESV)

The one for whom the veil is removed is the one who has been brought into relationship with Jesus Christ by the operation of the Holy Spirit. However, the Spirit’s work does not end with merely removing the veil. The veil is removed so that the change will begin.

Now, the one who does not change gives every appearance of being one who still wears the veil. While change takes place in a combustible heart which has not been freed of all corruption, the change must take place. A child who has neither breath nor heartbeat is not alive.

Finally, one receives redemption as the capstone of adoption (Romans 8:16-22):

For redemption, that is to say, absolute and plenary deliverance from all the sad remains, effects, and consequences of sin, both upon soul and body; this is made ours, (or, to keep to the terms) Christ is made redemption to us by glorification; then, and not before, are these miserable effects removed; we put off these together with the body.

Not until our bodies are redeemed (Romans 8:22) will we receive glorification – but glorification is the end which beings with justification:

So that look, as justification cures the guilt of sin, and sanctification the dominion of sin, so glorification removes, together with its existence and being, all those miseries which it let in (as at a flood-gate) upon our whole man, Eph. 5: 26, 27.

 And thus of God, Christ is made unto us wisdom and righteousness, sanctification and redemption; namely, by imputation, regeneration, and glorification.

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