Tag Archives: reconciliation

How Christ Makes Way for Peace

21 Monday Sep 2015

Posted by in Biblical Counseling, Peacemaking

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(I’ve been studying reconciliation and how to address it. Here are some more thoughts on the topic. Sadly, the need to reconcile is an all too common feature of the Christian life; although we should not be surprised when the Church requires us to live in such close proximity. We are bound to sin against one-another, and thus be ready, willing and able to quickly overlook — and where such is not possible, to confess and forgive):

 

To be spiritually minded is peace — and Christ is our peace. (Rom.8:6; Eph. 2:14). Not all confrontation is godly (Gal. 5:14-15 & 20). It is only the operation of the Spirit which produces the necessary grounds for peace (Gal. 5:22-24).

When we [note that true God-glorifying reconciliation will require a Godward heart on both sides; secondly, courtesy tends to be attractive, therefore “we”, not “you” or “I”] consider Hebrews 1:1-4, we see plainly how Christ makes the place for peace.

First, conflict arises from our heart (Mark 7:21-23) as a desire for something we do not have (James 4:1-5). But here in Hebrews we see that God has spoken to us in the Son who is the “heir of all things”. Now, since we will inherit with Jesus (Rom. 8:17), all things are ours (1 Cor. 4:21-24). Therefore, there is no longer any ground for you or I to quarrel over some-thing whether it physical or otherwise (such as status or honor). If you and I have all things, what more is there to fight about?

Second, we quarrel because we seek justice. But we see in Hebrews 1:3, that Jesus has already made the purification for sin. In 1 Peter 2:18-25 we see how Christ answers for any injustice we suffer, and how this leads to peacefulness even when we suffer wrong. That is why the only option open to either you or me when we suffer is to bless and forgive. But what if there is injustice done? Then it is given over to the Judge of all. If there is a need for punishment, he will punish. If there is correction, he will correct. But what if the one who has done me wrong is a Christian, then he will not be punished! In such a case I must rest in the knowledge that Christ has suffered for the sins of a believer even when those sins have been rendered against me.

A letter of reconciliation

19 Saturday Sep 2015

Posted by in 1 Peter, Biblical Counseling, Hebrews, Peacemaking

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Since we are in this world, a constant element of life within the Church will be peacemaking, confession, forgiveness, reconciliation. Here is a form letter with some elements of one brother seeking reconciliation with another.

 

Dear _________:

Think of that _______: When God turns Adam and Eve from the Garden the flaming sword guards the way in. God is utterly beyond our ability to see or hear — unless God first comes to us. What if God had never spoken? What if God had left us alone? The heavens could have been bronze, metal and judgment for all time. Even now when God has spoken the majority of the world never hears a word. God spoke — even to us. God invaded His privacy, God disclosed the love of Father and Son and Spirit, God has invited us into the infinite joy of His communion. We have been invited into fellowship with the Father and with His Son Jesus Christ.

________, stop for a moment and serious consider — God had every right to ignore you, to leave you alone to your own heart, to seal up joy and love and mercy — but it was disclosed to you and I, to those men who did not and do not deserve it. So often we are like children, fighting over toys which will soon break, angry over who gets to sit in that particular seat of the car while ignoring the trip to Disneyland. What fools we can be! We have been given infinite wealth, an unending supply of mercy and love, hope and joy: The Father is an unending fountain of love.

Ecclesiastes 1:1–11 (ESV)

1 The words of the Preacher, the son of David, king in Jerusalem.
2 Vanity of vanities, says the Preacher,

vanity of vanities! All is vanity.

3 What does man gain by all the toil

at which he toils under the sun?

4 A generation goes, and a generation comes,

but the earth remains forever.

5 The sun rises, and the sun goes down,

and hastens to the place where it rises.

6 The wind blows to the south

and goes around to the north;

around and around goes the wind,

and on its circuits the wind returns.

7 All streams run to the sea,

but the sea is not full;

to the place where the streams flow,

there they flow again.

8 All things are full of weariness;

a man cannot utter it;

the eye is not satisfied with seeing,

nor the ear filled with hearing.

9 What has been is what will be,

and what has been done is what will be done,

and there is nothing new under the sun.

10 Is there a thing of which it is said,

“See, this is new”?

It has been already

in the ages before us.

11 There is no remembrance of former things,

nor will there be any remembrance

of later things yet to be

among those who come after.

That is what we would have had God not spoken. Let those words sink into your consciousness. You know your body is already betraying you. You’re at retirement. All your money, your work, your reputation are less than vapor. Very soon, no one will even know your name. Your house will be gone. Given time not even Los Angeles or the United States will be easy to find. Great Babylon lies under the dirt. You are worm’s food; your work nothing; your life a mist — all of this is so if God does not speak. Do not live as the one who has not heard:

Hebrews 10:26–39 (ESV)

26 For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. 28 Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. 29 How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? 30 For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” 31 It is a fearful thing to fall into the hands of the living God.
32 But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, 33 sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. 34 For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. 35 Therefore do not throw away your confidence, which has a great reward. 36 For you have need of endurance, so that when you have done the will of God you may receive what is promised. 37 For,
“Yet a little while,

and the coming one will come and will not delay;

38 but my righteous one shall live by faith,

and if he shrinks back,

my soul has no pleasure in him.”

39 But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.

Focus your heart upon the treasure which has flowed from the infinite mercy of the Father who has spoken. Stay there until your heart is raptured with joy:

Ephesians 1:3–14 (ESV)

3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved. 7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he lavished upon us, in all wisdom and insight 9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

11 In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12 so that we who were the first to hope in Christ might be to the praise of his glory. 13 In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, 14 who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.
And here then should be our prayer for one-another

Ephesians 1:15–23 (ESV)

15 For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, 16 I do not cease to give thanks for you, remembering you in my prayers, 17 that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, 19 and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all.
____, if the eyes of your heart are enlightened, that you may know the hope of our inheritance, why will you not speak of it with me? Come bless me. If I were your enemy, it would be your duty to bless me. Exodus 23:4–5 (ESV)

4 If you meet your enemy’s ox or his donkey going astray, you shall bring it back to him. 5 If you see the donkey of one who hates you lying down under its burden, you shall refrain from leaving him with it; you shall rescue it with him.

If I have sinned against you, you are called upon to overlook by sin and forgive it. Pursue me with mercy that you may be blessed. I have offered you forgiveness and mercy. You have my blessing and love: Think of it, our forgiveness, mercy, love are all spending the love, mercy and forgiveness of Christ: God has spoken and has lavished blessing upon us. What madman would hoard such wealth which only increases as it is spent! The mercy of God is like manna, it spoils if it is not used (Matt. 6:15).

1 Peter 3:8–9 (ESV)

8 Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. 9 Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.

[Making peace is to pursue to a blessing. There is a holy seeking of one’s own good in peacemaking. Matt. 5:9.]

The Audience

02 Thursday Jul 2015

Posted by in Fellowship, Good Works, Uncategorized

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Most Christians understand that God must be their director, that they should seek to please God, and that Christian discipleship entails living under Jesus’s lordship. We get that. The problem comes, however, when we fail to make him our audience. And so the frustrated, guilt-ridden man complains, “All my efforts to reason with my coworker haven’t worked. I’ve failed.” The depressed woman utters in despair, “I’ve tried hard to love my angry spouse, but it hasn’t worked. He’s still planning to file for divorce.” Both of these people are living for Jesus as their director, but not as their audience. Their frustration, despair, and discontentment come because their audience—other people—are not pleased with their performance. As our director, the Lord alone can dictate our behavior and call the shots. But that’s not enough. He must also be our audience—the only one we seek to please, the one whose acceptance we most cherish, the one whose “well done, good and faithful servant” affirmation most satisfies, the one we play to supremely, and the only one whose smile or frown finally matters.

Robert D. Jones

Pursuing Peace

If our goal is reconciliation, we have an unbearable burden. If our goal is pleasing God,  reconciliation may be a beautiful benefit.

An Olive Branch in a Catapult

03 Friday Oct 2014

Posted by in James, Peacemaking

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It is also” peaceable”. That is an excellent test whether the teaching which makes a man thinks he has received from God really came from God or not. Does it make him contentious and aggressive? Or, even while he’s endeavoring to prevail upon Christian men to receive a truth which they record with suspicion and distrust, it is clear that his affection for them is unbroken, and that he dreads the prevalence of bitterness and ill–temper among Christian people as much as he dreads the power of error? Is it manifest that he does not suppose is clear vision of some great truth compares the worth of all that his brother and had noticed that truth before– That he does not imagine that their claim to be regarded as loyal to Christ is lessened by the error which, as he thinks, he has discovered in their creed? Does he teach, or does he fight? Does he imply that the new truth which she has to tell get some some personal distinction?

Lord Bolingbroke said of Fenelon that “the Archbishop never outshone, But would lead you into truths in such a manner that you thought you had discovered them yourself.” What a wonderful contrast to the insolent contempt for all who do not accept their opinions which characterizes some public speakers. The mere profession of brotherly affections for those from whom we differ is not enough. Do we actually treat them as brothers, and his brothers and we love? Some of you may remember Cardinal Newman, and his reply to Dr. Pusey’s Eirenicon, said,”You have discharged your olive branch from a catapult”; And there’re some professions of a peaceable disposition which are more aggressive and exasperating the declaration of war.

The Epistle of James
R.W. Dale, 1902, pp.111-112.

Thomas Manton on the Wonder of Salvation

23 Tuesday Sep 2014

Posted by in Preaching, Thomas Manton

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Thomas Manton in his sermon on Psalm 119:129 (Sermon CXLI) lists the wonders which one should see in being reconciled to God in Jesus Christ.

First, to be called at all:

1 Peter 2:9, ‘He hath called us out of darkness into his marvellous light.’

There is no man converted by the word of God but hath cause to wonder at his own estate, at the condescension of God in plucking him as a brand out of the burning, or that woful condition wherein he was before, when others are left to perish: John 14:22, ‘Lord, how is it that thou wilt manifest thyself to us, and not unto the world?’

Second, the privilege of reconciliation and communion with God:

And then that we are brought into the possession of such excellent privileges as we enjoy in our new estate, peace that passeth all understanding, Phil. 4:7, joy unspeakable and full of glory, 1 Peter 1:8; privileges greater than can be imagined or expressed. So are their hearts ravished in the sense of their reconciliation with God and communion with him.

Third, everlasting blessings promised:

So also in giving them such an undoubted right to an everlasting blessed estate in the heavens: 1 Cor. 2:9, ‘Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.’

He hath promised them a happiness which they can never think of, but every day they must fall a-wondering anew; and all this wrought by an exceeding great power working together with the word, Eph. 1:19;

Manton compares the wonder of the man rescued by God to the rescue of Peter by the angel. Peter had been imprisoned by Herod and was awaiting death. During the evening, an angel appeared in the prison, rescued Peter, and delivered him free of his chains:

as Peter wondered at his own deliverance, when chains and gates and bars did all give way to the power of the angel that brought him forth: Acts 12:9–11, ‘And he went out, and followed him, and wist not that it was true that was done by the angel, but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that leadeth into the city, which opened to them of its own accord, and they went out and passed on through one street, and forthwith the angel departed from him. And when Peter was come to himself, he said, Now I know of a surety that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.’

So may every one that is converted to God stand wondering, when he considereth how, from whence, and to what he is called by God; all this is wonderful indeed.

This image reminds one of Charles Wesley’s verse in the hymn, “And Can it Be?”

Long my imprisoned spirit lay,
Fast bound in sin and nature’s night;
Thine eye diffused a quickening ray—
I woke, the dungeon flamed with light;
My chains fell off, my heart was free,
I rose, went forth, and followed Thee.
My chains fell off, my heart was free,
I rose, went forth, and followed Thee.

Fourth, there is the wonder of the change wrought within u:

There is more of God seen in inward experiences than in outward; in converting, comforting, quickening, and carrying on the work of grace in our own hearts, than in governing the courses of nature; therefore the apostle appealeth to this internal power, Eph. 3:20, ‘Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.’

He instanceth in that which God hath done for us in Christ, which is beyond our prayer, conceptions, and hopes; transcending the hopes and apprehensions of the most enlarged hearts. Thus is a Christian a wonder to himself.

Thomas Manton, The Complete Works of Thomas Manton, vol. 8 (London: James Nisbet & Co., 1872), 333–334.

George Herbert, Prayer II (Annotated)

21 Monday Jul 2014

Posted by in George Herbert, Literature, Prayer

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This poem on prayer by George Herbert builds its case upon a dense theological argument and biblical allusion. Without rightly understanding the theological and biblical case being made by Herbert, one will misunderstand Herbert’s praise. Herbert’s access to God in prayer comes directly through the incarnation and atonement of Christ. 

¶    Prayer. (II)

       OF what an easie quick accesse[1],
My blessed Lord, art thou! how suddenly
       May our requests thine eare invade![2]
To shew that state dislikes not easinesse,
If I but lift mine eyes[3], my suit is made:
Thou canst no more not heare, then thou canst die[4].
       Of what supreme almightie power
Is thy great arm[5], which spans the east and west,
       And tacks the centre to the sphere!
By it do all things live their measur’d houre[6]:
We cannot ask the thing, which is not there,
Blaming the shallownesse of our request[7].
       Of what unmeasurable love[8]
Art thou possest, who, when thou couldst not die,
       Wert fain[9] to take our flesh[10] and curse,[11]
And for our sakes in person sinne reprove,[12]
That by destroying that which ty’d thy purse,
Thou mightst make way for liberalitie![13]
       Since then these three wait on thy throne[14],
Ease, Power, and Love; I value prayer so,
       That were I to leave all but one,
Wealth, fame, endowments, vertues, all should go;
I and deare prayer would together dwell,
And quickly gain, for each inch lost, an ell.[15]

For annotations,  Continue reading →

John Flavel, The Method of Grace.6

23 Sunday Jun 2013

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

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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.

G. Campbell Morgan: The first step of discipleship

10 Wednesday Apr 2013

Posted by in 2 Thessalonians, Discipleship, G. Campbell Morgan, Matthew

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Sin, ultimately, is a matter of not loving God: Sin is the violation of the law of God (1 John 3:4). The law of God is to love God with all our heart, soul, mind and strength and to love our neighbour as ourselves (Mark 12:29-31). Paul explains that love fulfils the law (Romans 13:8). Thus, at its heart is the rejection of the love of God.

Paul refers to those who will perish in judgment as those who “refused to love the truth and so be saved” (2 Thessalonians 3:10). They are those “who do not know God and those who do not obey the gospel of our Lord Jesus Christ” (2 Thessalonians 1:8).  Their judgment is “to suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might” (2 Thessalonians 1:9).

The Scripture certainly does require faith as a perquisite to salvation (Ephesians 2:8). But note that faith does not save – it is grace that saves. Faith is means by which one acquires and receives the grace of God. Grace is the saving love of God.  It is the loyal love of God which the Bible so often commends:

He will send from heaven and save me; he will put to shame him who tramples on me. Selah God will send out his steadfast love and his faithfulness! Psalm 57:3 (ESV)

Therefore, discipleship – following after Jesus – cannot begin until the problem of has been remedied. No amount of knowledge about Jesus can constitute actual discipleship, because it is not to know about Jesus but to know Jesus that matters.  Those rejected by the Lord at judgment apparently know quite a bit about him, but he rejects them with the words, “I never knew you” (Matthew 7:23).

Thus, discipleship cannot begin until the relationship comes into existence. There can be no true saving relationship between Jesus and a potential disciple, until the Lord has removed the charge and brought reconciliation (Romans 5:1).

Discipleship must begin at the beginning. Jesus first lists baptism – the entrance into the Christian life – when commands discipleship.

One cannot begin to follow Jesus, until one renounces all to follow him. Jay Adams explains that biblical counselling must first confirm true saving faith:

The counselor will find it necessary not only to reassure Christians that the possibility of change is great, but also from time to time he may find it necessary to challenge the reality of the faith of a counselee who steadfastly denies such a possibility. Genuine Christians at length will recognize the possibilities for radical change in Christ; spurious Christians cannot.

Paul’s exhortations to be what you are have meaning and potential only to those who already are what they may be. Only those who legitimately can “consider” themselves dead to sin, alive to God, risen with Christ and “in Christ” know what they must become. Moreover, only such persons, who by virtue of their relationship to the living Christ (who in the person of the Holy Spirit indwells them), have the power to become what they are. That is why evangelism is a prerequisite to the counseling of unbeliever

Jay Edward Adams, The Christian Counselor’s Manual (Grand Rapids, MI: Baker Book House, 1973), 163.

And thus it is here – at the beginning of the new life – that Morgan notes the first step of discipleship.  Of particular importance is to note how Morgan distinguishes two aspects of the remedy: first, God removes the guilt. Second, he cleanses the soul from sin:

The first is the establishment of those relations which make it possible for Him to teach and for us to be taught. The question of sin must be dealt with, and that which results from sin—our inability to understand the teaching. Christ never becomes a teacher to those who are living in sin. Sin as actual transgression in the past, must be pardoned, and sin as a principle of revolution within must be cleansed. So before He unfolds one word of the Divine law of life, or reveals in any particular the line of progress, He deals with this twofold aspect of sin. To the soul judging past sin, by confessing it and turning from it, He dispenses forgiveness, pronouncing His priestly absolution by virtue of His own atonement on the Cross. To the soul yielded to Him absolutely and unreservedly, consenting to the death of self, He gives the blessing of cleansing from sin. This statement of His dealing with us is not intended to mark an order of procedure from pardon to cleansing. It is rather the declaration of the twofold aspect of the first work of Christ for His disciples, the bestowment of the initial blessing.

George Campbell Morgan.  Discipleship.

New Testament References to the Ascension.1

24 Sunday Mar 2013

Posted by in Ascension, Christology, Ephesians, Incarnation, Matthew, trial, Uncategorized

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The ascension must first be understood as an element of descent:

8 Therefore it says, “When he ascended on high he led a host of captives, and he gave gifts to men.”
9 (In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth?
10 He who descended is the one who also ascended far above all the heavens, that he might fill all things.)

Ephesians 4:8-10

Thus, references to the ascension must not neglect the incarnation as references:

18 Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit.
19 And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.
20 But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit.
21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.”
22 All this took place to fulfill what the Lord had spoken by the prophet:
23 “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us).
24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife,
25 but knew her not until she had given birth to a son. And he called his name Jesus.

Matthew 1:18-25.

Some observations respecting the eventual ascension. The Holy Spirit superintends the Incarnation: “she was found to be with child from the Holy Spirit”. It is now the Holy Spirit who communicates the ascended Christ to us.

The work of the Incarnation sought the reconciliation: He will save the people form their sins. The work of Christ in the ascension is (in part) to make intercession (Hebrews 9:24).

The work of the ascended Christ begins with the intention of the Incarnation.

Reconciling Christians

20 Friday Apr 2012

Posted by in Francis Schaeffer, John

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A common problem in counseling is working reconciliation between believers. When believers will not reconcile, they are putting their emotions (I don’t feel like “forgiving”) ahead of the command to love.

To help counselees move beyond their feelings, it is necessary to teach them the importance of love between believers. Should they see and understand the importance of the command to love, they will put aside their refusal to love — in the same way that one convinced of a house being on fire will cause him to flee. When they don’t respond rightly, it is a failure of seeing the importance of love and the great guilt of their pride in refusing to love.

They must also realize that emotions will catch up with their behavior. We cannot allow an emotion to prevent us from performing a command.

In John 13:34-35 Jesus commands his disciples:

34 A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. 35 By this all people will know that you are my disciples, if you have love for one another.”

This commandment means that if you and I do not show love one to another we have denied that we follow Jesus. Love of one for another is the mark of a Christian. To fail to exhibit love, even when we feel that we have been wronged, is a denial of Christ.

This matter is so important that Christ puts ahead of public worship (Mat. 6:23-24). To refuse to be reconciled makes on unfit for communion and may even bring guilt (1 Cor. 11:27-31).

 As bad as denying Christ is when we fail to love, there is actually a worse implication:

20 “I do not ask for these only, but also for those who will believe in me through their word, 21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. John 17:20–21 (ESV)

When we fail to love we deny that Jesus was sent by the Father. That is an act of blasphemy. You and I must love one another or we deny Christ.

Further reading: On the importance of love between believers: The Mark of a Christian, by Francis Schaeffer. On the doctrine in living in love: If You Bite and Devour One Another, Alexander Strauch. On the practice of reconciliation, The Peace Maker, Sande.