Tag Archives: good

The Good

17 Saturday Dec 2022

Posted by in Identity, Romans

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We are hardwired to search out the good. History proves that. History also proves we seem to have no idea what the “good” might be.

            We disagree with one another as to what the good might be. Our self today disagrees with our former self about the identity of the good. We form governments which seek impose a vision of the common good upon us all.

            We even war about the good. The Romans were quite certain the good entailed Romans ruling over everyone in the world. Everyone in the world was not always in agreement. The German tribes were certain they should rule the Romans. And so lifetimes were spent brawling over the nature of the good, as each sought to kill the other in the name of the good.

            The giants of human thought provided us their insight into the good. Aristotle began his treatise ethics with the observation: “Every art and every investigation, and likewise every practical pursuit or undertaking, seems to aim at some good: hence it has been well said that the Good is That at which all things aim.” (Aristotle. The Nicomachean Ethics. Edited by Jeffrey Henderson, Translated by H. Rackham, Revised edition, vol. XIX, Harvard University Press, 1934, p. 3.) All things aim at the good.

            He then must spend page upon page seeking to ascertain the good that everything is trying to achieve. One would think that if anyone could solve that problem for everyone at all times, then it would be someone like Aristotle. But not even Aristotle (nor any philosopher since) was able to provide an answer for which everyone could say, “Yes, that is the good.”

            We are like children sent out into the world with a compulsion to come home with the good, while having no idea what the good actually is. We must have it, but we can’t identify it.

            What a strange thing the “good” must be. We must have it. We can’t identify it, however we try. We cannot live without it. It is a matter of life and death. We will kill to have it, and kill to make others see it our way. It something upon which we cannot agree. The desire is common to all human beings always. The solution is not.

            The good is like a Blackhole. A massive, invisible beast which directs the actions of all things about it, and yet itself is never seen.

            When we come to Romans 8:38, we just as lost. Perhaps the most common misuse is to tell some who has just lost her job, “all things for good. You’ll get a better job.” But she does not get a better job. Instead, she gets cancer. So she concludes the promise was a lie.

            Our trouble comes with that slippery word “good.”

            One reason we cannot find the good is that we define the good in a circle. I want the good. What I wants is good. Therefore, whatever I want is good.  It is good because I want it.

            Such thinking would not have trapped Aristotle. But even Aristotle could not reason his way to “good.” While he could not think about the “good” without knowing something of the desire for the good; he could not find the good.

            The reason even Aristotle has failed is that the good is not here. It is not apart of this age, this world. The good is so elusive, because the good is further away from us than even the furthest star. One could travel – if one could live long enough – to the furthest star. But no one could travel to the good.

            The good belongs to who and what we are. We were made for a very different place. We were created for Eden’s Garden and direct fellowship with God. We were created in God’s image, to re-present that God in this creation. But we now live in a world under a curse. Augustine famously said we are looking for a happy life in the land of death. The good is not here.

            What a sad thing to be a human being, possessed of an unquenched desire for that we can never obtain.

            If that is so, then how can Paul promise the good? Because a way to the truest good, the most profound god, the end for which we are created is opened upon here. To use the sloppy tropes of science fiction, a portal to another dimension has been opened.

            The good is that we will be made fit for the world to come. The perishable cannot inherit the imperishable. (1 Cor. 15:50) We must be made fit to receive that inheritance. We must be change to reflect and display that image for which we were created. And so, the good is that we would be conformed to the image of the Son of God, of Christ himself. Rom. 8:29

            The good is not something from this world or of value in this world. The good is to be made fit and to be put to use for something different.

            The good is be given a new identity, to be conformed to the image of our Creator. (Col. 3:10) That let us make man in our own image purpose of Genesis 1:26-17, is being renewed. To be conformed to Christ is our good.

            We long for this good, because this good fulfills the reason we are. Stamped upon every human being is the desire for this good, the greatest of all goods: to reflect the image of God.

            And if that is so, it is no wonder our life is marked with such trouble. How then can be conformed, if to be conformed is good?

The Rare Jewel of Christian Contentment.7

21 Tuesday Jan 2014

Posted by in Biblical Counseling, Contentment, Jeremiah Burroughs

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2013/11/25/the-rare-jewel-of-christian-contentment-6/

A fifth characteristic of a godly contentment “is freely submitting to and taking pleasure in God’s disposal.”

First, this means that when trouble arises, one can be brought to a state of contentment quickly. Now it is possible to calm someone down in most any situation; however, it may take great effort to achieve this calmness. Burroughs contrasts such a coaxed calmness with a deliberate, conscious contentment: “So if you have learned this art of contentment you will not only be content and quiet in your hearts after a great ado, but as soon as you come to realize that it is the hand of God your heart acts readily and closes at once.”

Even the most godly person will find themselves troubled. When James writes that we are to count it as joy when we fall into various trials (James 1:2), his point is that the circumstance is a trial, it does run us through. However, we must look through the trial to see the end.

Burroughs makes a similar point here: Contentment does not mean that we are never disturbed in the least, but rather that we can can quickly come to see our trial as an act of God for our good. We do not spend all our energy on the circumstance but rather look through the circumstance to see God’s hand.

Second, the contentment is willing, it is “free”. Contentment is not passive resignation to a circumstance we cannot change, it is a willing and free acceptance of God’s design:

But if a man does something, not understanding what he is doing, he cannot be said to do it freely. Suppose a child was born in prison and never went outside of it. He is content, but why? Because he never knew anything better. His being content is not a free act. But for men and women who know better, who know that the condition they are in is an afflicted and sad condition, and still by a sanctified judgment can bring their hearts to contentment-this is freedom.

Third, it therefore does not arise from ignorance or inability to understand:

This freedom is in opposition to mere stupidity. A man or woman may be contented merely from lack of sense. This is not free, any more than a man who is paralysed in a deadly way and does not feel it when you nip him is patient freely. But if someone should have their flesh pinched and feel it, and yet for all that can control themselves and do it freely, that is another matter. So it is here: many are contented out of mere stupidity. They have a dead paralysis upon them. But a gracious heart has sense enough, and yet is contented, and therefore is free.

When faced with a circumstance which tries us, particularly when we are surprised, we easily grumble (or worse). However, we must learn contentment in the face of such trials by calling to mind that this God’s work and done for our good (Romans 8:28). We must recall that the “good” promised of God is not ease or prosperity (for we are promised quite the opposite, 1 Peter 4:12), but rather conformity to Christ (Romans 8:29).

Seek ye first the Kingdom of God

14 Sunday Jul 2013

Posted by in George Muller, Good Works, John, Love, Ministry, Prayer

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There is a proverb, “Too heavenly minded to be of any earthly good.” It refers to one who so singularly seeks his own personal good (displaced to “heaven”) that he is of no good to anyone. Such a position cannot be truly Christian, for Christ has commanded love: Love of God, love of neighbor — even love of enemy.

The supreme example of this lies with Christ. He sought first the glory of the Father — and his own glory:

1 When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you,
2 since you have given him authority over all flesh, to give eternal life to all whom you have given him.
3 And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent.
4 I glorified you on earth, having accomplished the work that you gave me to do.
5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.

John 17:1-5. In this act of giving glory to God, human beings, receive eternal life. God being glorified results in not merely God’s glory but human good. The trouble comes when one seeks human good directly, irrespective of God’s glory. It always ends in a mess. Humanity runs at a permanent deficit, it has no glory to spare. To give any man glory, as an end itself, comes at the expense of another man’s life. It is a zero-sum game.

Yet, not so when God is glorified. In that moment, blessing is multiplied and good results. This was the case in Muller’s orphanage. The children will blessed, wonderfully so. But protection of orphans was the ultimate aim:

Again, nothing was ever to be revealed to outsiders of existing need, lest it should be construed into an appeal for help; but the only resort must be to the living God. The helpers were often reminded that the supreme object of the institutions, founded in Bristol, was to prove God’s faithfulness and the perfect safety of trusting solely to His promises; jealousy for Him must therefore restrain all tendency to look to man for help.

Arthur Tappan Pierson. “George Müller of Bristol.” Muller sought God’s glory, but seeking God’s glory resulted in unspeakable good to thousands.

Christian Resignation: Samuel Rutherford to Lady Kenmure (Letter 3)

19 Saturday Jan 2013

Posted by in 1 John, Biblical Counseling, Hope, Romans, Submission

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In July 1628, Samuel Rutherford wrote to Lady Kenmure (who outlive Rutherford, and be one of his longest standing friends. Their last correspondence being 1661, the year of his death) on the occasion of an illness. He writes to her to live with Christian resignation to God’s will. Rutherford well lays out the two strands of Christian resignation. We resign ourselves to God’s will (1) because he loves us and (2) because we love him. It is submission bound up with and flowing from love. It is submission founded upon and flowing through the cross of Christ.

First, we must submit because The Lord acts in love toward us.

The Christian must submit her will to the greater will of Christ. Note how he presents the command. One could baldy state, we must submit to God’s will, because is simply stronger than us; thus, resisting such will would be madness — like trying to resist the sun from rising. Epictetus speaks of this a matter of freedom, the world may be able to compel my body, but it cannot compel my thoughts and affections.

Rutherford stands the resignation on a different ground. Christian submission must be grounded in the greater wisdom and power of God (who can resist him?), and upon our freedom to respond (else, why would he counsel her as to how to respond?) — but (and this is the key difference), upon love: The Lord loves us and acts in wisdom, power and love toward us:

It is then best for us, in the obedience of faith, and in an holy submission, to give that to God which the law of His almighty and just power will have of us. Therefore, Madam, your Lord willeth you, in all states of life, to say, “Thy will be done in earth, as it is in heaven:” and herein shall ye have comfort, that He, who seeth perfectly through all your evils, and knoweth the frame and constitution of your nature, and what is most healthful for your soul, holdeth every cup of affliction to your head, with His own gracious hand. Never believe that your tender-hearted Saviour, who knoweth the strength of your stomach, will mix that cup with one drachm-weight of poison. Drink then with the patience of the saints, and the God of patience bless your physic.

Love lies at the very heart of what God is:

7 Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. 8 Anyone who does not love does not know God, because God is love. 9 In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. 10 In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we also ought to love one another. 12 No one has ever seen God; if we love one another, God abides in us and his love is perfected in us. 1 John 4:7-12.

The Trinity of God is boudn together in love. The redemption of human beings takes place by means of this Trinitarian love. Redemption does not release us from guilt and leave us alone, rather the love of God is worked out in and through us. We take on the stamp of God’s love. That love is not a love which merely prizes that which pleases us. Rather it is a love which prizes God and flows in action toward those who do not “deserve” that love.

If this is the end sought by God is God’s love working through our hearts and lives, then the trials God sets upon us must be to fit us for such love. Therefore, knowing that God does love us, we know that God does not mix “poison” into our trials but fits them for our stomach.

The Christian must resign herself to trial, for trials come from God who has already demonstrated love by sending the Son. Such a God would not keep from us any “good”. Therefore, the trial must be “good”:

28 And we know that for those who love God all things work together for good, for those who are called according to his purpose.29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.31 What then shall we say to these things? If God is for us, who can be against us?32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?33 Who shall bring any charge against God’s elect? It is God who justifies.34 Who is to condemn? Christ Jesus is the one who died-more than that, who was raised-who is at the right hand of God, who indeed is interceding for us.35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?36 As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” 37 No, in all these things we are more than conquerors through him who loved us.38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers,39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. Romans 8:28-39

Second, Christian must submit, must be resigned to trials out of love for Christ.

Christian submit to trials as such lie between us and Christ — much as one submits to travel with eye to come home. Who would ever willing pay to locked in a metal box in a small unpleasant seat suspended thousdands of feet above the ground, all the while in danger of death — and paying a great sum of money for the privileged — were it not that the airplane will land in a place one desires?

Ye have now, Madam, a sickness before you; and also after that a death. Gather then now food for the journey. God give you eyes to see through sickness and death, and to see something beyond death. I doubt not but that, if hell were betwixt you and Christ, as a river which ye behoved to cross ere you could come at Him, but ye would willingly put in your foot, and make through to be at Him, upon hope that He would come in Himself, in the deepest of the river, and lend you His hand. Now, I believe your hell is dried up, and ye have only these two shallow brooks, sickness and death, to pass through; and ye have also a promise that Christ shall do more than meet you, even that He shall come Himself, and go with you foot for foot, yea and bear you in His arms. O then! O then! for the joy that is set before you; for the love of the Man (who is also “God over all, blessed for ever”), that is standing upon the shore to welcome you, run your race with patience. The Lord go with you.

Sowing and Reaping

12 Thursday Jul 2012

Posted by in Galatians, Hosea

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Hosea 10:

12 Sow for yourselves righteousness; reap steadfast love; break up your fallow ground, for it is the time to seek the LORD, that he may come and rain righteousness upon you.
13 You have plowed iniquity; you have reaped injustice; you have eaten the fruit of lies. Because you have trusted in your own way and in the multitude of your warriors,
14 therefore the tumult of war shall arise among your people, and all your fortresses shall be destroyed, as Shalman destroyed Beth-arbel on the day of battle; mothers were dashed in pieces with their children.
15 Thus it shall be done to you, O Bethel, because of your great evil. At dawn the king of Israel shall be utterly cut off.

Galatians 6:

6 One who is taught the word must share all good things with the one who teaches.
7 Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.
8 For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.
9 And let us not grow weary of doing good, for in due season we will reap, if we do not give up.
10 So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.

How to Listen to a Politician

28 Saturday Apr 2012

Posted by in Ecclesiastes

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The next time you hear a political advertisement, compare the promise with the words of Qoheleth:

11 The more words, the more vanity, and what is the advantage to man?
12 For who knows what is good for man while he lives the few days of his vain life, which he passes like a shadow? For who can tell man what will be after him under the sun?

Ecclesiastes 6:11-12

God Orders Suffering

02 Friday Mar 2012

Posted by in Biblical Counseling, Discipleship, Edward Polhill, Ministry, Preaching, Puritan, Quotations

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God orders the sufferings of the church for his own glory, and his people’s good. He orders them for his own glory; providence is admirable in preserving a suffering church. The ark floats upon the waters, and drowns not: the bush burns, and is not consumed the lily is among thorns, and withers not; the saints are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed. Strength comes forth out of weakness; light arises out of darkness; the bones, though sometimes dry and hopeless, live; the witnesses are slain, and revive again; pressures multiply the church, and sufferings propagate it; and what a sight is this? Who may think much at those sufferings, in which so much of God appears? Again, he orders them for his people’s good; the fan will purge away their vanity; the furnace will melt out their dross; every name of persecution will lift them up nearer to heaven; their sufferings will make them white; their graces will come forth as gold out of the fire in their pure lustre; the rod will blossom, and bring forth peaceable fruit of righteousness; the Holy Spirit will come down upon them in larger effusions of grace and comfort: and what things are these? Who can imagine those sufferings needless, which have so excellent an issue?

Edward Polhill
A Preparation for Suffering
Chap. 1