Tag Archives: Romans 8

How to Have Hope

01 Thursday Jun 2017

Posted by in affliction, Hope, Romans, Uncategorized

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Romans 5:1–5 (ESV)

5 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. 2 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. 3 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

This is a seemingly confused passage: why and how does Paul jump from justification to suffering?

Note the argument:

 A.Therefore, since we have been justified by faith, we have

B. peace with God

C.  through our Lord Jesus Christ.

C’. Through him we have also obtained

B’.  access by faith into this grace in which we stand,

A’ and we rejoice in hope of the glory of God.

Rejoicing in the hope of the glory of God — being justified — is the subjective state of the one justified. Col. 1:27. This hope of glory is a great subjective benefit of the Christian life.  Paul next turns to, how does one have more of this hope? The next section which discusses suffering, actually answers the question of “So how then do we obtain more hope, now?”

“Not only that, but we rejoice in our sufferings,” — but not because suffering is good (it is not, if it were “good”, it would not be suffering), but because of what suffering does:

knowing that

suffering produces endurance, 4

and endurance produces character,

and character produces hope,

This, however, is not the sum total of Paul’s argument. Paul makes a similar argument in chapter 8, but this time he develops more of the psychology which produces home. Using language deliberately allusive to Ecclesiastes (all is vanity), Paul explains that present suffering is unavoidable in this world (the creation has been subjected to futility), but this suffering can cause us to long for the age to come (glory):

Romans 8:18–25 (ESV)

18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. 22 For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience.

Walk With Christ

08 Saturday Oct 2016

Posted by in Biblical Counseling, Preaching, Romans, Sermons, Uncategorized

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(The following is the rough draft of a manuscript sermon to be preached on October 9 in Fountains Hills, Arizona. At the end are some application questions for small groups discussion)

Walk With Christ

I have a duty this morning, to teach you what is called a “distinctive” of Harvest Bible Chapel. That means it is something which we emphasize and something which may distinguish our fellowship from other Christian groups.

My point is very simple: God saves us so that we will walk with him. We are saved from sin to obedience. We are saved to walk with Christ. I am going to say something similar over and over: We are saved to walk with Christ.

A week ago, my family and I went to the see the Space Shuttle at the Science Center in Los Angeles. We looked at the tires, and the computers, and control panels and cockpit. We watched movies of take-offs and looked at exhibits, and then walked under and around the actual shuttle. We spent an hour looking at and around the space shuttle, but it was alway the space shuttle which had our attention.

This morning will be like that: we are going to look all sorts of passages and ask all sorts of questions, but in the end our position will be the same: You must walk with Christ. I must walk with Christ. It is our duty, our destiny, our honor and our joy. There is going to be a lot of repetition, but there will also be many parts. Just remember this will be like walking around the great space shuttle exhibit: Here we are looking at the space suits, there we are looking at the giant thrusters, but we are always looking at the space shuttle.

I am going to come back to this idea that we must walk with God. First, I am going to show you that we must walk with God. Then I am going to consider some objections to walking with God. Some people think this is legalism. Some Christians are ignorant of the need to walk with God. Some other Christians — probably most of us — know that we are to walk with God, but it seems beyond us and struggle with hope and despair.

Therefore, I am going to prove all that we must walk with God. I will tell the legalist that walking with God is not error: instead it is the entire point of salvation.

The Christian who just doesn’t know about holiness, who has been confused: for you, I will try to un-confuse you.

And finally, for those who veer between hope and despair, I will seek to bring some comfort and stability.

So on to our main point: You must walk with Christ if you are a Christian.

There are areas where Christians can be distinguished from one-another and still be Christians. Some Christians baptize the infants of believers; some do not. Some Christians believe we are now in the millennium; some think the millennium is still to come. These distinctive are important, but they do not distinguish between those who are Christians and those who are not.

This morning we are going to discuss the distinctive of “walking with Christ”. No Christian can be a Christian who does not walk with Christ. I not know how one can claim to be Christian, a follower of Jesus, if she does not walk with Christ. This must be an emphasize of a Christian Church, but it is sad that it might actually make a Christian Church “distinct” in any manner.

You see, the idea and command to walk with Christ is everywhere in the Scripture. Jesus gave the Church one command, make disciples. You can see this in Matthew 28:19-20, the Great Commission:

19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

Matthew 28:19–20 (ESV)

Do you see that language, “teaching them to observe all that I have commanded you”. That means that disciples of Jesus have to do something. It is inherent in the idea of being a disciple: one who is a learner and a follower. A Christian knows Christ, loves Christ and follows Christ:

But be doers of the word, and not hearers only, deceiving yourselves.

James 1:22 (ESV). To be a Christian is an active, passionate pursuit of holiness:

Strive for peace with everyone, and for the holiness without which no one will see the Lord.

Hebrews 12:14 (ESV). Or John:

16 By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers.

1 John 3:16 (ESV). Or Paul in Ephesians:

4 I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called,

Ephesians 4:1 (ESV). It is in the Old Testament also:

1 Blessed is the man
who walks not in the counsel of the wicked,
nor stands in the way of sinners,
nor sits in the seat of scoffers;
2  but his delight is in the law of the Lord,
and on his law he meditates day and night.

Psalm 1:1–2 (ESV). All of these passages and dozens more besides make the point that being a Christian is very much a matter of how we live. Being a Christian is a matter of holiness, of leaving behind sin, or walking with God.

Peter writes:

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.”

1 Peter 1:13–16 (ESV). You must be holy, you must walk worthy; there is no option, there is no wiggle-room on this point?

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From Dust to Glory: the remembrance of God

18 Thursday Feb 2016

Posted by in 1 Corinthians

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We were created by God from dust

then the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature. 

Gen2.7

Our descent goes back to this son of God made from dust

the son of Enos, the son of Seth, the son of Adam, the son of God. 

Luke3.38

And yet in our trials we can wonder whether God remembers that he created us from dust:

8 Your hands fashioned and made me, and now you have destroyed me altogether. 

9 Remember that you have made me like clay; and will you return me to the dust? 

Job10.8-9

God does not forget

13 As a father shows compassion to his children, so the LORD shows compassion to those who fear him. 14 For he knows our frame; he remembers that we are dust. 

Ps103.13-14

God’s care does not end with the mere remembrance that we are dust. His live will extend to the transformation of our bodies:

42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

1Cor15.42-49

This end our adoption – the resurrection of our bodies no longer as dust is the hope of the entire creation 

22 For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 

Rom8.22-23

Thomas Manton on Psalm 119:3

26 Saturday Apr 2014

Posted by in Biblical Counseling, Keep the heart, Preaching, Psalms, Thomas Manton

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/04/22/thomas-manton-on-psalm-119-2c/

SERMON IV

They also do no iniquity: they walk in his ways.—VER. 3.

Now, holiness is considered, in the parts of it, negatively and positively. The two parts of holiness are an eschewing of sin and studying to please God. You have both in this verse, ‘They also do no iniquity: they walk in His ways.’

I         They do no iniquity. You have the blessed man described negatively, they do no iniquity. Upon hearing the words, presently there occurs a doubt, how then can any man be blessed? [Because who can be without sin?]Eccles. 7:20; James 3:2, 1 John 1:8.

A      [At this point Manton considers how the doctrine may be understood by those who hear. Some may take this as a license to sin, because “who can be perfect”? Others may become discouraged.]

B      First, What it is to do iniquity? If we make it our trade and practice to continue in wilful disobedience. To sin is one thing, but to make sin our work is another: 1 John 3:9, Mat. 7:23 John 8:34, Ps. 139:24, None are absolutely freed from sin, but it is not their trade, their way, their work. When a man makes it his study and business to carry on a course of sin, then he is said to do iniquity.

C       Secondly, Who are those that are said to do no iniquity in God’s account, though they fail often through weakness of the flesh and violence of temptation? Answer—

1       All such as are renewed by grace, and reconciled to God by Christ Jesus; to these God imputeth no sin to condemnation, and in his account they do no iniquity. Notable is that, 1 Kings 14:8. It is said of David, ‘He kept my commandments, and followed me with all his heart, and did that only which was right in mine eyes.’ How can that be? We may trace David by his failings; they are upon record everywhere in the word; yet here a veil is drawn upon them; God laid them not to his charge. Rom. 8:1; 2 Sam. 12:13Rom. 13:12, Rom. 8:12. … A man is known by his custom, and the course of his endeavours, what is his business. If a man be constantly, easily, frequently carried away to sin, it discovers a habit of soul, and the temper of his heart. Meadows may be overflown, but marsh ground is drowned with the return of every tide. A child of God may be carried away, and act contrary to the bent and inclination of the new nature; but when men are drowned and overcome with the return of every temptation, and carried away, it argues a habit of sin

Well, then, the point is this:—

II. Doct. 1. They that are and shall be blessed are such as make it their business to avoid all sin.

A. Surely they shall be blessed, for they take care to remove the makebate, the wall of partition between God and them. It is sin which separates: Isa. 59:2, …This is that which hinders men from communion with God.

B. These are men fitting and preparing themselves for the enjoyment of their great hopes: Col. 1:12, ‘1 John 3:3,

C. In them true happiness is begun. There are degrees in blessedness; the angels they never sinned; the glorified saints they have sinned, but sin no more; the saints upon earth, in them sin reigns not; therefore here is their happiness begun. As sin is taken away, so our happiness increaseth;

USE

Use 1. For trial and examination, whether we may be reckoned among the blessed men, yea or nay.

A      First, Let us consider how far sin may be in a blessed man, in a child of God.

1       They have a corrupt nature, they have sin in them as well as others; it is their misery to the last: Rom. 7:24, … Such an indwelling sin is in us, though we pray, strive, and cut off the excrescences, the buddings out of it here and there, yet till it be plucked asunder by death, it continueth with us.

2       They have their daily failings and infirmities: Eccles. 7:20… There are unavoidable infirmities which are pardoned of course.

3       They may be guilty of some sins which by watchfulness might be prevented, as vain thoughts, idle, passionate speeches, and many carnal actions. It is possible that these may be prevented by the ordinary assistances of grace, and if we will keep a strict guard over our own hearts. But in this case God’s children may be overtaken and overborne; overtaken by the suddenness, or overborne by the violence of temptation: overtaken, Gal. 6:1…James 1:14,

4       They may now and then fall foully On the other side, great sins may be infirmities; …

5       A child of God may have some particular evils, which may be called predominant sins (not with respect to grace, that is impossible, that a man should be renewed and have such sins that sin should carry the mastery over grace); but they may be said to have a predominancy in comparison of other sins; he may have some particular inclination to some evil above others. … It is evident by experience there are particular corruptions to which the children of God are more inclinable: this appears by the great power and sway they bear in commanding other evils to be committed, by their falling into them out of inward propensity when outward temptations are few or weak, or none at all; and when resistance is made, yet they are more pestered and haunted with them than with other temptations, which is a constant matter of exercise and humiliation to them.

B      Secondly, Wherein doth grace now discover itself, where is the difference?

1       In that they cannot fall into those iniquities wherein there is an absolute contrariety to grace, as hatred of God, total apostasy, so they cannot sin the sin unto death, 1 John 5:16.

2       In that they do not sin with the whole heart: Ps. 119:176… When they sin, it is with the dislike and reluctancy of the new nature; it is rather a rape than a consent.

3       It is not their course; not constant, easy, and frequent.

4       When they fall they do not rest in sin: Jer. 8:4. They may fall into the dirt, but they do not lie and wallow there like swine in the mire. 1 John 2:1, humble themselves before God.

5       Their falls are sanctified. When they have smarted under sin, they grow more watchful and more circumspectPs. 51:6,

6       Grace discovers itself by the constant endeavours which they make against sin. What is the constant course a Christian takes? They groan under the relics of sin; it is their burden that they have such an evil nature, Rom. 7:24 1 John 1:9. Rev. 7,: John 13:10,

 

Use 2. If this be the character of a blessed man, to make it our business to avoid sin, then here is caution to God’s people:

A      First, To beware of all sin. The more you have the mark of a blessed man: 1 John 2:1, ‘These things I write unto you, that you sin not.’ Though you have a pardon and cleansing by the blood of Christ, though you have an advocate, yet sin not. Now the motives to set on this caution are taken from God, from ourselves, from the nature of sin.

1       From God. Sin not. Why? Because it is an offence to God… All creatures have a law: Ps. 148:6, ‘Thou hast set to them a decree, beyond which they cannot pass.’ And they are less exorbitant in their motions than we are. It is a greater violation to the law of nature for man to sin, than for the sea to break its bounds. … 2 Sam. 12:9, ‘… Christ came to take away sin, and will you bind those cords the faster which Christ came to loosen? Then you go about to defeat the purpose of his death, and put your Redeemer to shame. You seek to make void the great end for which Christ came, which was to dissolve sin. And, besides, you disparage the worth of the price he paid down; you make the blood of Christ a cheap thing, when you despise grace and holiness; you make nothing of that which cost him so dear—you lessen the greatness of his sufferings. And it is a wrong to his pattern. You should be ‘pure as Christ is pure,’ 1 John 3:3; and ver. 7, Titus 3:5. 2 Peter 1:9 Rom. 8:13;

2       By an argument drawn from ourselves; it is very unsuitable to you. We profess ourselves to be ‘regenerate’ and born of God: 1 John 3:9, ‘He that is born of God cannot sin.’ It is not only contrary to thy duty, but to thy nature, as thou art a new creature. It were monstrous for the egg of one creature to bring forth a brood of another kind, for a crow or a kite to come from the egg of a hen. It is as unnatural a production for a new creature to sin; therefore you that are born of God, it is very uncomely and unsuitable. Do not dishonour your high birth.

3       Consider the nature of sin; if you give way to it, it will encroach further. Sins steal into the throne insensibly; and being habituated in us by long custom, we cannot easily shake off the yoke or redeem ourselves from their tyranny. They go on from little to little, and get strength by multiplied acts. Therefore we should be very careful to avoid all sin.

B      The second part of the caution is, beware of gross sins, committed against light and conscience. When we are tempted to sin, say with Joseph: Gen. 39:9, ‘How can I do this wickedness, and sin against God?’ …1 Kings 15:5; it is said, ‘

C       Thirdly, Beware of continuance in sin. How may we continue in sin? In what sense? Three things I shall take notice of in sin—culpa, reatus, macula; there is the fault, the guilt, the blot; and then we continue in sin, when the fault, the guilt, or blot is continued upon us.

1       The fault is continued when the acts of it are repeated, when we fall into the same sin again and again. Relapses are very dangerous, as a bone often broken in the same place; you are in danger of this, before the breach be well made up between God and you; as Lot doubling his incest: to venture once and again is very dangerous.

2       The guilt doth continue upon a man till serious and solemn repentance, till he sue out pardon in the name of Christ. Though a man should forbear the act, never commit it more; yet unless he retracts it by a serious remorse, and humbleth himself before God, and sueth out his pardon in a repenting way, the guilt continues. ‘If we confess’—he speaks to believers—then sin is forgiven, not otherwise.

3       There is the macula, the blot, by which the schoolmen understand an inclination to sin again; the evil influence of the sin continueth until we use serious endeavours to mortify the root of it. … Therefore if you would do what is your duty, you must look to the fault, that that be not renewed; the guilt, that that be not continued by omission of repentance; and that the blot also do not remain upon you, by not searching to the root of the distemper, the cause of that sin by which we have been foiled. So much for the first part of the text, They do no iniquity.

The second note is, they walk in his ways. This is the positive part; not only avoiding of sin, but practice of holiness, is implied. Observe—

Doct. 2. It is not enough only to avoid evil, but we must do good. ‘They do no iniquity;’ then ‘they walk in his ways.’

A. Why?

1.The law of God is positive as well as negative. Amos 5:15 Rom. 12:9.

2. The mercies of God they are positive as well as privative. Our obedience should correspond with God’s mercies.

USE:

It reproves those that rest in negatives. As it was said of the emperor, he was rather not vicious than virtuous. Many men, all their religion runs upon nots: Luke 18:11, ‘I am not as this publican.’ … Judges 5:23. … Thou art no slanderer; but art thou tender of thy neighbour’s honour and credit as of thy own? Usually men cut off half their bill, as the unjust steward, when he owed a hundred, bade him set down fifty. We do not think of sins of omission. If we are not drunkards, adulterers, and profane persons, we do not think what it is to omit respects to God, and want of reverence to his holy majesty; to delight in him and his ways.

In the next place, take notice of the notion, by which the precepts of God are expressed; here they are called ways, ‘that walk in his ways;’ how is that?—not as he hath given us an example, to be holy as he is holy, just as he is just; but his ways are his precepts. Why are they his ways? Because they are appointed by God, and prescribed by him. Which shows the evil of defection and going astray from him. It is a despising God’s wisdom and authority. The great and wise God hath found out a way for the creature to walk in, that he may attain true happiness; and we must still be running out into bypaths; yea, it is a despising of his goodness: ‘He hath showed thee, O man, what is good;’ how to walk step by step. Then they are God’s ways, as they lead to the enjoyment of him. From thence we may learn that many that wish to be where he is, shall never come there, because they do not walk in the way that leads to him. A man can never come to a place, that will not go in the way that will bring him thither: so they will never come to the enjoyment of God in a blessed estate, that will not take the Lord’s way to blessedness, that follow not the course God hath prescribed to them in his word.

 

Hope Fetches Holiness

06 Thursday Jun 2013

Posted by in 1 Peter, Election, Exodus, Hope, Isaiah, Mortification, Obedience, Praise, Sanctification, Union With Christ

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(Some rough notes on 1 Peter 2:9)

1 Peter 2:9 (ESV)

9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.

The first and last clauses in 1 Peter 2:9 come from Isaiah 43:21:

Isaiah 43:18–21 (ESV)

            18         “Remember not the former things,

nor consider the things of old.

            19         Behold, I am doing a new thing;

now it springs forth, do you not perceive it?

                        I will make a way in the wilderness

and rivers in the desert.

            20         The wild beasts will honor me,

the jackals and the ostriches,

                        for I give water in the wilderness,

rivers in the desert,

                        to give drink to my chosen people,

            21         the people whom I formed for myself

                        that they might declare my praise.

 

In referencing Isaiah 43, Peter brings the salvation of the Christians into an eschatological focus. Young states that the “new thing” brought about God “is the wondrous redemption that was wrought for His people when the promised Messiah died upon the Cross of Golgotha” (156). That is true – but it is not the end of what God is doing.

Delitzsch writes:

He [Isaiah] knows that when the suffering of the people of God shall be brought ot an end, the sufferings of creation will terminate; for humanity is the heart of the universe, and the people of God (understanding by this the people of God according to the Spirit) are the heart of humanity (197).

This is the point of Paul in Romans 8 speaking of the adoption of the sons of God:

18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. 22 For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience. Romans 8:18–25 (ESV)

The redemption wrought by Christ is the beginning of the transformation of the entire physical creation. Christ has not merely wrought salvation as an escape from the world – rather, Christ’s work has utterly transformed the entire nature of everything.

Smedes comments (Union With Christ):

God wanted a new creation with people in it who were His people, and this was His election. He elected a kingdom with a King, a body with a Head, a people with  a leader, a universe with a Lord, and sinners with a Savior. He elected in the comprehensive Christ, the Christ who was – in faith – first defined as “Lord of All.” (90).

The purpose of this work – this choosing and creating – is worship:

Israel is to recount, not its own merit, but God’s praises. It is His grace and love they are to declare, not their own works and achievement. Herein is stated the purpose of Israel’s election; they are to be a people that will praise their God (Young, Isaiah, vol. 3, 158)[1].

Indeed, as Calvin notes, salvation is given to glorify God:

This people have I created for myself. The Prophet means that the Lord will necessarily do what he formerly said, because it concerns his glory to preserve the people whom he has chosen for himself; and therefore these words are intended for the consolation of the people. “Do you think that I will suffer my glory to fall to the ground? It is connected with your salvation, and therefore your salvation shall be the object of my care. In a word, know that you shall be saved, because you cannot perish, unless my glory likewise perish. Ye shall therefore survive, because I wish that you may continually proclaim my glory.”

John Calvin and William Pringle, vol. 3, Commentary on the Book of the Prophet Isaiah (Bellingham, WA: Logos Bible Software, 2010), 344. Our salvation is thus anchored in God’s desire for his glory. And it is for his glory that we will persevere – and for his glory that we will exist. Thus, our salvation glorifies God – and our praises which naturally flow from the recognition of our salvation glorify God.

The middle section of 1 Peter 2:9 derives from Exodus 19 and the making of the covenant with Israel at Sinai:

Exodus 19:5–6 (ESV)

5 Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; 6 and you shall be to me a kingdom of priests and a holy nation. These are the words that you shall speak to the people of Israel.”

It is of interest that Peter quotes a conditional promise, “If you will indeed obey my voice ….”  One great purpose of the OT is prove that Israel did not keep the command of God. Indeed, the promise of Isaiah hinges upon Israel being driven from the land due to their disobedience. How then can this promise be granted if the condition has failed?

Peter’s entire framework assumes the New Covenant. Yes, the Old Covenant failed, but God has raised Jesus from dead and granted us hope. He has redeemed us from the curse. We have been sprinkled with the blood of Christ – which recalls the sprinkling of Moses to institute Old Covenant (Exodus 24:8).

Paul’s language in Galatians 4 draws out the significance of Peter’s argument:

4 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons. 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave, but a son, and if a son, then an heir through God. Galatians 4:4–7 (ESV)

The law brought its curse – but Christ came redeemed those born under the curse of the law. And not only did he redeem those so cursed, but he even extended adoption.  In Romans 8, Paul writes that the full extent of the adoption will be the restoration of the physical order. Peter quotes Isaiah 43 which shows that the culmination of the return from exile will be the transformation of the physical order (deserts, beasts, water). And while certainly such images help us picture the spiritual restoration of redemption – there is no reason to think that spiritual restoration will not entail physical transformation of the very  stuff of creation (especially when it is explicitly so promised).

The comprehensive work of God – physical and spiritual – extends from the incarnation of Christ (note Peter’s very physical and transcendent Christ: was “made manifest”, he bled, he died, he was physically resurrected – and “he was foreknown before the foundation of the world”).  Since the transformation is not merely “spiritual” it rightly claims our entire life.

Thus the “rules” of this new life (set forth by Peter) rightly extend to our entire life. Moreover, the difficulty of the rules does not lie in the things required – but rather requiring them in a world cursed by sin.  The difficulty with the law lies (in part/in whole?)in its conflict with the present age. Certainly living as one who belongs to the age to come will create conflict with the present age (and those who are not part of the new creation).

Accordingly since the structure of life must be aligned to the dawning age, our strength to obey must be fetched from the age to come.  There can be no holiness in this age without hope of the age to come. Holiness is an eschatological orientation. Hope fetches holiness

 

[1]

This brings us back to the main proposition of the chapter, namely, that Jehovah had not only made them what they were, but had made them for the purpose of promoting His own glory, so that any claim of merit on their part, and any apprehension of entire destruction, must be equally unfounded.

 

John Peter Lange, Philip Schaff, Carl Wilhelm Eduard Nägelsbach et al., A Commentary on the Holy Scriptures: Isaiah (Bellingham, WA: Logos Bible Software, 2008), 470.

And the worst of all is …..

23 Saturday Feb 2013

Posted by in Biblical Counseling, Ministry, Quotations, Romans

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“It evidently does come to pass, that many who are hopefully converted to Christ, soon after leaving the depot for their heavenly destination, do strangely leave the track; they fail on the up-grades of duty; (heir movements are irregular; the wheels of their faith slip on the rails of promise; they do not promptly obey the will of the Divine Engineer. It is the sore grief of the ministry and church, and the general complaint and stumbling-block of the world, that professed Christians fall so far below the standard of character presented in the Bible — that they so manifestly fail in running the Christian race. Christ proclaims liberty, and yet many of his people are slaves to the world and their lusts. The gospel professes to open fountains in the desert, and rivers in dry places; and yet we fail to find “the rivers, the floods, the brooks of honey and butter,” of which Zophar the Naamathite writes (Job 20:17), and drink, instead, at those transient streams of which Job himself speaks, which dry up and vanish when the heat comes, and go to nothing (6: 15-18). We lack the “tongue of fire,” the baptism of the Spirit, “the fullness of the blessing of the gospel of Christ.” And the worst of all is, that the church is extensively paralyzed with the fatal idea that this state of bondage and spiritual weakness is practically incurable; and, as the inevitable consequence, men abandon themselves to a current of most unsatisfactory and bewildering experiences.”

Excerpt From: William Leonard Parsons. “The believer’s victory over Satan’s devices.” 1876, Nelson & Phillips.

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.

Thomas Manton, Sermons on Romans 8, Sermon 12

13 Monday Aug 2012

Posted by in Church History, Preaching, Puritan, Romans, Thomas Manton

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SERMON XII.

Now if any have not the Spirit of Christ, he is none of his. —

Rom. 8:9.

[In a model of good preaching, Manton provides brief context which ties this sermon back with the preceding chain of sermons on Romans 8.]

Note on the structure. In the first section of the sermon, Manton provides an overview of and context for the doctrine asserted. After he makes his brief statement concerning the doctrine (two long paragraphs), he moves into a full development of the doctrine. Thereafter, he provides application of the doctrine.

I)       Doctrine:  That all true Christians have the spirit of Christ.

1)      I suppose there are Christians, or Christ’s disciples in name, and disciples indeed : John viii. 31. … there are Christians in the letter, that have the outside of Christians, but not the life and power. We are only Christians in name and profession till we have the Spirit.

2)      I assert, that which discriminateth the one from the other, is the having the Spirit.

(i)     It is a mark both exclusive and inclusive.

1.      (By “exclusive mark”, Manton means a mark which excludes one from category or status. He gives examples such as John 1:47: those who do not hear God’s word of God.)

2.      (By “inclusive mark”, Manton means a mark which demonstrates one to be a Christian. He gives the example of Paul in Romans 9:1-3 where Paul would prefer the good of others to the good of himself.)

3.      [T]his [mark] is both exclusive and inclusive. The text showeth it to be exclusive; he that hath not the Spirit, is none of his ; that is, not grafted as a living member into Christ’s mystical body for the present, Secondly, It is inclusive: 1 John ii. 13, ‘Hereby we know that we dwell in God, and he in us, because he hath given us of his Spirit.’

(ii)   To prove this, let us see, —

1.      What it is to have the Spirit.

2.      Why this is the evidence that we are true Christians.

II)    What it is to have the Spirit.

1)      By the Spirit of Christ is not meant any created habit and gift.

(i)     The third person in the Trinity, called the Holy Ghost, is here meant;

(ii)   (Manton proves his point, by noting the manner in which “Spirit” is used in the immediate context: In verse 11, we read that the Spirit which rose Jesus from the dead will indwell believers.)

(iii)(Manton proves this point by the broader context of the NT, referencing John 15:26).

(iv)(Manton’s model of exegesis provides a good model for the preacher/teacher: An interpretation of a passage must first be consistent with and appropriate to most immediate context. Second, the interpretation must be consistent with the broader context of the Bible. This model not only is an appropriate check for one’s understanding of the passage, it also provides confidence to the congregation in the understanding of the passage and in the reliability of the Bible, as a whole. If your interpretation is not consistent with other biblical doctrine, then your understanding at some point is incorrect.]

2)      This Spirit is had, or said to be in us. We have not only the fruit, but the tree. But how have we him ? We have a right to his person, he is given to us in the covenant of grace, as our sanctifier; as God is ours by covenant, so is the Spirit ours, …  (Ps. 139:7; 1 Cor. 3:16; 1 Cor. 6:19)because he buildeth them up for a holy use, and also dwelleth and resideth there, maintaining God’s interest in their souls.

3)      (A comparison between J. Edwards (particularly, Religious Affections) and Manton on the following points would be useful). These eminent operations of the Holy Ghost are either in a way of common gifts, or special graces; as to common gifts, reprobates and hypocrites may be said to be partakers of the Holy Ghost, Heb.6:4 (Balaam, Judas, 1 Cor. 13). There are dona ministrantia, gifts for the service of the church; such as profound knowledge, utterance in preaching, or praying, or any other ministerial acts ; and dona sanctificantia, such as faith, hope, and love; the former may render us useful to the church, but not acceptable to the Lord. The superficial Christianity is rewarded with common gifts, but the real Christianity with special graces;

4)      The Spirit, as to sanctifying and saving effects, may be considered as Spiritus assistens aut informans; either as moving, warning, or exciting, by transient motions; so the wicked may be wrought upon by him, as to be convinced, warned, excited;

(a)    There are such effects of his sanctifying grace, as are wrought in us, per moduni habitus permanentis, to renew and change us, so as a man from carnal, doth become spiritual, the Spirit of God doth so dwell in us as to frame heart and life into holiness; this work is sometimes called the new creature, 2 Cor. v. 17, and sometimes the divine nature, 2 Pet. i. 4. It differeth from gifts, because they are for outward service ; but this conduceth to change the heart (John 4:14) Two things are considerable in it : 1. Its continuance and radication. 2. Its efficacy and predominancy.

(i)     The radication is set forth by the notions of the Spirit’s dwelling in us: John 14:6, 1 Peter 4:14, John 14:23

(ii)   Its prevalency and predominancy ; for where the Spirit dwelleth, there he must rule, and have the command of the house; 1 Cor. 2:12, Rom. 8:5 & 13; 2 Cor. 3:17; The objects of sense which feed the flesh make less impression upon us ; and the love of sin is more and more conquered. Now take it thus explained, you may know what it is to have the Spirit, namely, the dwelling and working of the Spirit in our souls, mortifying the flesh, and causing us to live unto God.

III)Why is this an evidence that we are true Christians?[1]

1)      That all that are true christians have it. I prove it —

(i)     From the promise of God, who hath promised it to them …Zech. 12:10, Prov. 1:23, Rev. 22:17, John 7:38-39.

(ii)   From the merit of Christ. Two things Christ purchased and bestowed upon all his people, his righteousness and his Spirit : 2 Cor. 5:21, Gal. iii. 14, 1 Cor. 10:4,  4. And these two gifts are inseparable; where he giveth the one, he giveth the other; we have both, or none : 1 Cor.6:11, Tit. 3:5-7; He freeth us at the same time a malo morali, which is sin ; and a malo naturali, which is punishment.

(iii)When we enter into the covenant of grace, we enter into covenant with Father, Son, and Holy Ghost ; with God, and with the Redeemer, and with the Sanctifier: Matt. 28:19.

(iv)It implieth both our duty and our benefit;

1.      our benefit is that we expect that the Holy Ghost should regenerate us, and renew us to the image of God, and plant us into Christ by faith, and then dwell in us, and maintain God’s interest in our souls, and so make us saints and believers:

2.      and our duty is to consent to give up ourselves to him as our sanctifier, and to obey his powerful motions, before we are made partakers of the Holy Ghost.

(v)   The necessity of having the Spirit appeareth, in that without him we can do nothing in Christianity from first to last;

1.      it is the Spirit uniteth us to Christ, and planteth us into his mystical body : 1 Cor.12:13 & 6:17.  

2.      So for further sanctification, and consolation, and 1 Pet. 1:22: Rom. 8:13;  

3.      So for vivification, he infuseth life, and quickeneth and maintaineth it in our souls: Gal. 5:25; Eph. 3:16

4.      He maketh it (life) fruitful and exciteth it: Ezek. 36;27.

5.      For consolation, to uphold our hearts in the midst of all trials and difficulties ; then we may go on cheerfully, and in a course of holiness : Acts 9:31;

6.      To comfort us with the sense of God’s love in all our tribulations: Rom. 5:5.

7.      To wait for eternal life : Gal. 5:5

2)      This Spirit is the evidence of men being true Christians, the only sure and proper evidence: this will appear

(i)     By the metaphors and terms by which the Spirit is set forth; he is called a seal, a witness, and an earnest: 2 Cor. 1:22 & 5:5; Eph. 1:13-14; 2 Cor.3:18, Rom. 8:16.

(ii)   From the congruity of this evidence.

1.      The coming down of the Holy Ghost upon him as the evidence of God’s love to Christ, and the visible demonstration of his affiliation and sonship to the world.  (The Father demonstrates his love of the Son by giving the Spirit. As we are joined to the Son, we should likewise expect the Spirit as a sign of the Father’s love: John 1:32, 3:34, 17:23 & 26; Matt. 3:17). So do we know ourselves to be the children of God, by the Spirit’s inhabitation and sanctifying work upon our souls.

2.      The pouring out of the Spirit was the visible evidence given to the church of the sufficiency of Christ’s satisfaction.  Acts 2:33; John 7:38-39; Rom. 5:11.

3.      This is the witness of the truth of the gospel, and therefore the best pledge of the love of God we can have in our hearts; for the believer’s hopes are confirmed in the same way the gospel is confirmed; that which confirmeth Christianity, confirmeth the Christian. Acts 5:32, Heb. 3:4, John 17:17; 1 John 5:10.

(iii)From the qualities of this evidence, and so it is most apt to satisfy the doubting conscience concerning its interest in Christ and his benefits.

1.      (Since the breach between God and man is great, the proof of reconciliation must be of an appropriate measure). It is a great benefit, becoming the love of God, to give us his Holy Spirit ; it is more than if he had given us all the world.… Rom. 5:11. …Most men’s patience cometh from their stupidness, their confidence from their security, their quiet from their mindlessness of heavenly things; …Gal. 4:6.

2.      It is most sensible, as being within our own hearts: the death of Christ was a demonstration of God’s love, but that was done without us on the cross, and before we were born. (We have none of it in fact until it is brought to bear by the Spirit/application). Gal. 4:6; 2 Cor. 1:22; 1 John 5:11.

3.      It is a permanent and abiding testimony…John 14:17….The effects of the Spirit are life, holiness, faith, strength, joy, comfort, and peace; he enlighteneth our understanding, confirmeth our faith, and assures us of salvation  exciteth us to prayer, stirreth up holy desires and motions, comforteth us in crosses, awakeneth us in groans after heaven. Now those that have such constant experience of the illuminating, sanctifying, quickening work of the Spirit on their souls, cannot but know what kind of spirit dwelleth and worketh in them.

4.      The sanctifying Spirit is the surest note of our reconciliation with God, as that which will not deceive us ; when he sanctifieth, he is pacified towards us: Heb. 13:20-21;1Thes.5:23; 2 Cor. 5:17-18.

(iv)[4.] From God’s constant government. (External and internal). Eccl. 9:2. (God may give material blessings to those he hates and withhold them from those he loves.)  I cannot say God hateth me, because he denieth earthly blessings, or blasteth them when bestowed ; this may be for other reasons than to manifest his anger or hatred : I cannot say God loveth me because I enjoy outward prosperity; but if I have the Spirit, that is never given in anger.

IV)USE

1)      Use 1 is to persuade us to seek after the presence of the Spirit in our hearts. It is not enough to be baptized, to have the common faith and profession of Christians, no, we must also have the Spirit of Christ

(i)     Get him. See that he be entered into your hearts to recover your souls to God….John 3:5, Phil. 1:17; Eph. 4:30  

1.      God is ready to give the Holy Spirit. Luke 11:13; Tit. 3:5-6, 2 Cor. 3:18; Zech. 12:10; John 7:39; Acts 2:38; Prov. 1:38.

2.      Now these must be often renewed, if we would get more of the Spirit into our hearts, for the Spirit is continued and increased to us by the same acts by which it is gotten at first, by faith and repentance; faith assenting, or consenting, or denying.

i.        Assenting with admiration of the infinite goodness and love of God shining forth to us in our redemption by Christ. 1 Peter 1:2.

ii.      Consent must be often renewed to that covenant by which the Spirit is dispensed. Often enter into a resolution to take God for your God, for your sovereign lord, your portion and happiness ; and Christ for your redeemer and saviour ; and the Holy Ghost for your guide, sanctifier and comforter.

iii.    Dependence upon the love of God, and the merits of Christ, and the power of the Spirit, that you may use Christ’s appointed means with the more confidence.

3.      [2.] Your repentance must be renewed by a hearty grief for sin, and resolutions and endeavours against it. The more sin is made odious, the more the Spirit hath obtained his effect in you ; and the more heartily you study to please God in the work of love and obedience, the more you are acquainted with the Spirit and his quickenings, the Spirit and his comforts. Acts 9:31.

2)      Use 2 is. self-reflection. Let me put that question to you: Acts 19:3, “Have ye received the Holy Ghost since ye believed ?”  Is the first great change wrought ? are you called from darkness to light? from sin to holiness? turned from Satan to God ? Are you made partakers of the divine nature? 2 Pet. i. 4. …2 Cor. 3:18; Rom. 8:14; 2 Thess. 2:13.

 

[1] Here I shall prove two things.

1. That all true christians have this sanctifying Spuit.

2. That it is the certain evidence and proof of their being Christians, or having an interest in Christ.

The Blessed State of the Saints in Glory.1

09 Thursday Aug 2012

Posted by in 2 Corinthians, Hope, Ministry, Puritan, Romans

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By Thomas Goodwin, from chapter 15:

Let us therefore take God for our portion,

whatsoever else becomes of us,

whatsoever befalls us;

let what will come,

what afflictions, what throbs,

what miseries or crosses will come,

heaven will make amends for all;

God will be better to thee than all.

Put them all in one balance,

and God with that glory he will bestow on you in another balance,

and he will over-weigh them all,

for they are not worthy to be compared to this glory.

This was it that ‘made the martyrs run through so many persecutions and tortures, and that with cheerfulness; they took God for their portions; so they had him, they cared not what became of their bodies.

For, saith Paul, ‘ we look not to things which are corruptible, but to things which are eternal.’

And because it is probable, yea, and more than probable,

that there are degrees of glory in heaven,

that God will reward every one according to their works,

do not only content yourselves to go to heaven,

but endeavour to serve God more,

that you may have great glory in heaven;

be abundant in good works,

hoard up good works,

according to which glory shall be weighed to you in heaven.

Let not pleasures hinder thee of the least degree of glory,

for to have but one pearl added to thy crown is more than the whole world.

Commit therefore no sin that might hinder your attaining of glory,

for what though God pardon thy sin?

Yet thou losest glory which thou mightest have gotten

whilst thou wast committing the sin,

the least shred of which glory transcends all the glory of the world.