Tag Archives: Union with Christ

Richard Sibbes Sermon on Canticles 7.5 (Union With Christ)

24 Thursday Oct 2019

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

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

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

Second, on way basis does God make that judgement?

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

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

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

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

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

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

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

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

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

Richard Sibbes Sermons on Canticles, Sermons 2.4

14 Friday Jun 2019

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

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The previous post on this sermon may be found here:

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

Sibbes here considers the words:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He then concludes:

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

Martin Lloyd-Jones, The Glorious Thing About Salvation

26 Saturday Aug 2017

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

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

Edward Taylor: Raptures of Love.1

29 Friday Nov 2013

Posted by in 2 Corinthians, Ascension, Christology, Edward Taylor, Jonathan Edwards, Joy, Literature, Love, Meditation

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Raptures of love, surprising loveliness,
That burst through heavens all, in rapid flashes,
Glances guilt o’re with smiling comeliness!
Wonders do palefac’d stand smit by such dashes.
Glory itself heartsick of love doth lie
Bleeding out love o’re loveless me and die.

Line 1:
Rather than begin with the expected iamb, the poem begins with an accented syllable: Raptures. (One might have expected something like “Now raptures”.) Taylor intends to convey the sensation of being startled.

Rapture is an interesting word because it means to grab something and transport it elsewhere. The love which Taylor sees does not merely stand before him like picture: it grabs hold of him. He does not merely see the “flashes” (line 2), he is being transported.

The Scripture makes plain that God’s love does stand idly outside of the human being, but rather the love of God in Jesus Christ must transform us:

For the love of Christ controls us, because we have concluded this: that one died for all, therefore all have died; and he died for all that those who live might no longer live for themselves but for him who for their sake died and was raised. 2 Corinthians 5:17.

Taylor puns on the word “love” by using it as a noun and as an adjective. The effect is to make “loveliness” mean more than mere delight — it is something which is attractive because it contains and conveys love.

Line 2:
“Heavens all”: Since the word “heaven” refers to the atmosphere, “outer space” and the place of God beyond the physical creation [heaven is not simply “far away”], the biblical writers will use the word “heavens” to refer to all three.

Jesus Christ at this time sits at the right hand of majesty on high (Hebrews 1:3). He is communicated to us by operation of the Holy Spirit.

Line 3
“Guilt o’re” covered in gold. The accented first syllable forces the movement forward in rapid fashion, thus the structure mirrors the content.

Line 4:
“Wonders” are looking on at the beauty of Christ the High Priest and feel shame and wonder.

Line 5:
Glory personified looks at the glory of Christ and falls lovesick. The image seems to be suggested by Canticles 5:8, “I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.”

Line 6:
Taylor expresses the conflict of the saint who knows more than he feels. He knows that he should be as enraptured with the beauty of Christ as Wonder and Glory, but also sees that his affections are cold–thus, he is “loveless”.

It is strange and unfair that Puritans are thought to be dour, passionless people. While they openly condemned sin it was because sin is the cheat of joy and passion. Taylor, in full accord with Puritan teaching, hopes for greater passion and more love. The desire for passion and joy lay at the heart of Puritan teaching. Go to edwards.yale.edu and search for the words “beauty” (2480 entries) “joy” (3379).

Taylor will look upon his loveless in the 7th stanza (What strange congealed heart have I).

The last verb “die” is a bit ambiguous because the form is first person singular (die) not third person (dies). However, it seems best to understand Glory which is bleeding with love to be the subject who dies. The “wrong” form was dictated by the rhyme.

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.

What Weight Should One Grant the Doctrine of Union With Christ?

16 Sunday Jun 2013

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Perhaps few of us are accustomed to view this subject in its due bearing, and to attach to it its due consideration. And yet it is indeed the very centre-piece of the Christian system, and that into which all those doctrines which relate to God’s grace towards man fit, and by which they are held together, and kept in harmony.

Charles Abel Heurtley. “The union between Christ and his people, 4 sermons.” 1842, Sermon 1.

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.

The True Believer’s Union With Christ.1

24 Friday May 2013

Posted by in 1 Corinthians, Christology, Preaching, Puritan, Union With Christ

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The True Believer’s Union with Christ

Rev. Thomas Lye, A.M.

James Nichol, Puritan Sermons, vol. 5, no. 18

“But he that is joined unto The Lord is one spirit” 1 Corinthians 6:17

 

In context, the verse occurs one of the reasons given by Paul for fleeing sexual immorality.

 

Observation:

True believers are closely united to Christ Jesus.

 

Query 1: Whom are we we to understand by “true believers”

Solution 1: Not mere professors (that is those make a bare profession of faith without possessing saving faith).

Solution 2: “Such as are united unto Christ by internal implantation.

 

Query 2: What Kind of Union is it betwixt The Lord Jesus and true believers?

Solution 1 (negatively)

A. Not a union of physical nature.

B. Not a hypostatical union, such as in the incarnation

C. Not a union of substance. “Not an essential union; not such a union as make believers in any wise partakers of the substance of Christ’s Godhead.”  On this point, he rejects the doctrine of theosis. However, it is exactly at this point that Letham (Union With Christ) makes a helpful observation. The language Lye rejects is “Being Godded with God and Christed with Christ.”  Letham explains that Origien and Gregory of Nyssa, “move[] closer to the idea of apothesis. In this line of thought, there is a generic human nature that was created by God is now divinized. Salvation entails being absorbed into God, individuals losing their identity as they are merged into this defied humanity.” 92 

 

Letham notes there is a second way in which this doctrine works out which does not entail a breakdown of the Creature/Creator distinction, “It is a union and communion with the persons of the Trinity. This is achieved by our sharing by grace the relation that the Father that the Son has by nature, thus retaining both personal and human identity.” 92  “In other words, Athanasius is arguing that the humanity of Jesus Christ, body and soul, was given the grace of being capable of everlasting personal communion with the eternal Son of God.” 93 On this point, then Lye is not so far distant:

 

Those expressions of Nazianzen, Χριστοποιειν and Θεοποιειν, of old, and Englished by some of us of late, namely, “Being Godded with God, and Christed with Christ,” are harsh and dangerous, if not blasphemous. To aver that believers are partakers of the substance of Christ’s Godhead, is to ascribe that to believers which we dare not affirm of Christ’s manhood itself; concerning which we say, that it was “inseparably” joined together with the Godhead in one person, but yet “without the least conversion, composition, or confusion.”* True, indeed, believers are said to “be partakers of the divine nature;” (2 Peter 1:4;) but how? Not of God’s substance, which is wholly incommunicable: but believers, by the “exceeding great and precious promises,” as by so many conduit-pipes, have excellent graces conveyed unto them; whereby they are made like to God “in knowledge, righteousness, and true holiness,” wherein “the image of God,” which was stamped on man at his creation, consists. (Eph. 4:24; Col. 3:10.)

 

 

D) Not such an union which mounts up believers to an equality with Christ in any respect.

 

Positively:Cyprian tells us in the general, “It is not such an union as speaks a conjunction of persons, or a connexion of natures; but a consent of wills, and confederation of affections.” (Nostra et ipsius conjunctio non miscet personas, nec unit substantias; sed affectus consociat, et confeederat volunlates.—Cyprianus.)

 

A) It is a spiritual union, “Believers are partakers of one and the same  Spirit with Christ: Christ’s Spirit is really communicated to them, and abides in them.”

 

B) a Mystical (Strong will centuries later called this an “inscrutable” union. At this point, Lye notes the three sets of unions: The Trinity, the Incarnation, and the union of Christ and believers.

 

C) A real, true union: not a mere matter of imagination (Lye, “fancy”; or as we might say now, a union of mere words).

 

D) “A close, near, dear, intimate union.—Like that of the food with the body which it nourisheth. Hence believers are said to eat Christ’s flesh, and to drink his blood; (John 6:54;) such an intimate union as that one possessive particle is not sufficient to express it: [it is] not said, “My vineyard is before me;” but, “My vineyard, which is mine, is before me.” (Canticles 8:12.)“

 

E) In inseparable union (Romans 8:38-39). As Letham notes on this point, it is a union closer than one had with one’s own limbs. A limb may be severed, but one may never be severed from Christ.

 

Question 2: What are the efficient causes of this union?

The principal efficient cause: The Trinity, particularly the work of the Spirit.

 

On the human side (less principal):

Outward, “generally, all ordinances”. Particularly, the word preached. “The way to have Christ’s company is to keep Christ’s words” (John 14:23).

 

Also baptism and the Lord’s Supper. Of the Supper, he writes

 

The Lord’s supper: this is a great means of strengthening and evidencing our union, and advancing our communion, with Christ Jesus. We are “all made to drink into one Spirit.” (1 Cor. 12:13.) Hence that in 1 Cor. 10:16: “The bread which we break, is it not the communion of” (means, arguments, evidences, of our communion with) “the body of Christ?” The wine which we drink, “is it not the communion of the blood of Christ?” Thus much for the external means of union.

 

 

Confirmation:  Lye now goes on to “confirm” the fact of such a union.

 

First, he looks to the expressions which are used to describe the relationship with Christ. For example:

 

To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. Colossians 1:27 (ESV)

 

But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. Romans 8:10 (ESV)

 

But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. Romans 8:10 (ESV)

 

 

 What agreement has the temple of God with idols? For we are the temple of the living God; as God said,

       “I will make my dwelling among them and walk among them,

and I will be their God,

and they shall be my people. 2 Corinthians 6:16 (ESV)

If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. John 15:7 (ESV)

Second, from the imagery used to describe our relationship to Christ: “living stones” (1 Peter 2:4-6); a building with Christ a cornerstone (Ephesians 2:20-21); a vine and branches (John 15:1-5); a marriage (Ephesians 5:30-31); a body (Ephesians 1:22-23; 5:30; 1 Corinthians 12:12).

Third, the communication of Christ to believers implies a union.

John 1:16 (ESV)

For from his fullness we have all received, grace upon grace.

 

 

 

 

 

 

 

Union With Christ the Only Way to Sanctification

23 Thursday May 2013

Posted by in 1 Corinthians, Faith, Mortification, Obedience, Preaching, Sanctification, Thomas Boston, Union With Christ

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The following is an outline with comments of a sermon by Thomas Boston on the doctrine of union with Christ. The sermon can be found in volume 2 of collected works. Boston discussion of union with Christ and the order salvation — particularly his mention of passive and active reception sets out an area of explanation and investigation which could be a fruitful ground for more fully understanding the doctrine)

 union with christ the only way to sanctification

1 Cor. 1:30.—But of him are ye in Christ Jesus, who is made unto us—sanctification.

Introduction:

The world in its greatest darkness was not insensible that man’s nature was corrupted, that they needed something wherewith they might please God, attain to happiness, and repair the wound which they understood their nature had got. And although that Jews and Gentiles had different devices whereby they thought this might be obtained, yet all agreed in that it behoved them to go into themselves for it, and to draw something out of the ruins of their natural powers wherewith to help themselves, thereby discovering they did not sufficiently understand the depth of the corruption of human nature. And this principle is so agreeable to corrupt reason, that God’s device to bring about man’s salvation from sin and misery in and by another, to wit, Christ, was to ‘the Jews a stumbling-block, and to the Greeks foolishness,’ ver 23. And if we sound to the bottom, it is the same at this day to the unregenerate part of the Christian world.

Here, he sets out the problem and the solution:  Our helplessness, which is twofold:  Primarily, we do not rightly understand our circumstance.  The second flows from the first: Sin has so greatly corrupted our understanding that we do not realize the true depth of our trouble.

A con requires both an initial deception. However, the deception must remain in place until the scheme concludes. Sin functions in that manner.

Boston will demonstrate that the failure caused by sin admits of only a personal remedy –  the solution to ignorance and death is a person, Jesus Christ.

I  In the text we have the sum of God’s device for the salvation of sinners, and it centres in Jesus Christ who was crucified.

A.That the whole of man’s salvation shall be from Christ. God has made or constituted him the fountain of all salvation, from whom it must be conveyed to all that shall partake of it.

(1.) Man is ignorant naturally of the way to true happiness: he has lost God, and knows not how to find him again.

At this point, Boston makes a fascinating observation: The knowledge possessed by the human race is limited to the knowledge possessed by Adam: do this and live; there is a God, but he is absent. Boston does not suggest some sort of oral tradition (which would be both absurd and uninteresting), but rather a limitation in the structure of creation – there simply isn’t something more which can be had on this side of Adam.

Having noted the trouble, Boston notes the solution (he uses this pattern repeatedly: State a proposition, illustrate and elaborate; demonstrate the solution)

For remedy of this, Christ is made ‘wisdom.’ The treasures of wisdom and knowledge were lodged in him, Col. 2:3 and he is constituted the grand Teacher of all that seek for eternal happiness.

(2.) Man is unrighteous, and cannot stand before a righteous God.

For remedy of this, Christ is made righteousness. He, by his obedience to the law’s commands and suffering the wrath it threatened, hath brought in everlasting righteousness, which is a large garment, able to cover all that betake themselves to it,

… And the vilest of men coming to him, shall find a righteousness in him to be communicated to them; so that they that are far from righteousness shall be wrapt up in a perfect righteousness, if they will take Christ to them as God has made him.

(3.) Man is unholy, unfit for communion with a holy God here or hereafter. His soul is dead in sin, his lusts live and are vigorous in him; so that he is no more meet for heaven than a sow for a palace…but there is as much difference betwixt true holiness and their attainment, as between a living body and an embalmed corpse. … for our natural abilities will serve us no more for sanctification, than the cripple’s legs will serve him to walk.

But for remedy in this, Christ is made sanctification. … And the most polluted sinner, whose lusts are most raging, may confidently try this grand method of sanctification, which can no more fail him than God’s device can fail to reach the end he designed for it.

(4.) Man by the fall is become mortal, liable to many bodily infirmities and miseries, and at length must go to the grave, the house appointed for all living. Nature could find no remedy for this. The learned Athenians mocked at the resurrection of the dead,

But man’s salvation cannot be complete without a remedy for this; therefore Christ is made ‘redemption,’ who will give in due time deliverance to his people from misery and death,

Boston lays out the troubles we face – and then notes that all our solution lies in the person of Jesus. It is not a bare knowledge about, but a communion and union with Jesus which transforms one’s life.

B. That all who partake of this salvation, must partake of it in him, by virtue of union with him: …

This then is the grand device of salvation, that Christ shall be all to sinners, and that they must partake of all in him; which is quite opposite to our natural imaginations, and exalts the free grace of God, depressing nature. (1.) They do not help themselves, their help is in another: He is made wisdom, &c. (2.) They do not so much as help themselves to their helper; for it is of God, by the power of his grace, that they are brought to be in him. It is not the branch itself, but the husbandman that ingrafts it.

Boston having thus provided a brief exegesis sets out the doctrine:

Doct. ‘God’s device for the sanctification of an unholy world is, that sinners unite with Christ, and derive holiness from him, whom the Father has constituted the head of sanctifying influences. Union with Christ is the only way to sanctification.’

I) What is holiness?  As to holiness, it is that disposition of heart and course of life which is conformable to God’s holy law, and pleases him. In this life it is imperfect, but in the life to come it will be perfected. …

A. True holiness is universal in respect of the commands of God, Psal. 119:6. Tit. 2:12. Gal. 5:19. &c.

B. True holiness is not only in external duties, but necessarily includes internal obedience of the soul to the will of God, Psal. 24:3. …. And though not without weeds of corruption, it is the holy man’s constant work to be labouring to root them up.

C. In true holiness there is a bent, inclination, and propensity of heart, to the acts of obedience to God. The spirit, that is, the new nature, has its lustings, as well as the flesh, Gal. 5:17. By Adam’s fall the hearts of men got a wrong set, a bent and propensity to evil, Rom. 8:7. Hos. 11:7. Now, in sanctification it is bent the other way, towards God and godliness, 2 Thess. 3:5

D. As the love of God is the great comprehensive duty of holiness, love is the fulfilling of the law; so love runs through all the duties of religion, to give them the tincture of holiness, Heb. 6:10. And without this, should a man give all his goods to the poor, it profiteth nothing. Where self-love is the domineering principle, their duties are in God’s account serving themselves, and not him. Holy duties are the obedience of a child who loves his father, and therefore serves him; not the obedience of a servant, who loves himself, and therefore serves for his wages.

E. True holiness is influenced by the command of God. The will of God is not only the rule, but the reason, of a holy life, John 5:30., Psal. 119:115.

F. True holiness has for its chief end the glory of God, 1 Cor. 10:31. …The want of this mars a man’s life and actions, so far as they are not holy, but selfish, Zech. 7:6.

G. Lastly, True holiness is universal. Sanctifying grace seeks through the whole man, and the whole of his course.

1. Mortification is universal, Gal. 5:24. …It is no true mortification where one lust is spared.

2. Vivification is universal, 2 Cor. 5:17. As when the body of Christ was raised, there was life put into every member; so when the soul is raised to live the life of holiness, the image of God is repaired in all its parts, and the soul embraces the whole yoke of Christ, so far as it knows the same.

Thus, holiness is a completely different life.

II. I shall shew how this holiness is derived from Christ, according to the grand device of infinite wisdom for the sanctifying of an unholy world.

A. God made the first Adam holy, and all mankind was so in him, Eccl. 7:29.

B. Adam, sinning lost the image of God, that holiness in which he was created, and turned altogether corrupt and averse to good.

C. Man’s sanctification by himself thus being hopeless, for his nature being corrupted wholly, he could never sanctify his own heart or life, seeing no effect can exceed the virtue of its cause; it pleased God to constitute a Mediator, his own Son, to be the head of sanctifying influences to all that should partake of them. And again, he set up the human nature holy, harmless, and undefiled, which was united to the divine nature in the person of the Son. So Christ, God-man, was filled with the Spirit of holiness, and received a holy nature, to be conveyed from him to those that are his by spiritual generation, Eph. 2:10. And the Mediator being God as well as man, and the fulness of the Godhead dwelling in him bodily, there can never be wanting sanctifying influences in him who is a full fountain.

The human nature taken up the God in the incarnation was holy – that is without defilement. Then, just as Adam conveyed original sin those who followed him; so Jesus will convey holiness to those who are spiritually born of him.

D. Jesus Christ took on him the guilt of all the elect’s sins, and the curse due unto them; and these sins of theirs did hang about him till they brought him to the dust of death. … For the guilt of sin and the curse being taken away, sanctification follows of course; that being removed which prevented sanctifying influences, and a communication opened betwixt heaven and the soul again, upon its reconciliation with God.

Jesus sets up a possibility of communion (whether ground or space or cause, Boston does not neatly distinguish).

E. Though by the death and resurrection of Christ, the sanctification of his people is infallibly insured, as the corruption of all mankind was by the fall of Adam; yet we cannot actually partake of Christ’s holiness till we have a spiritual being in him, even as we partake not of Adam’s corruption till we have a natural being from him. And for the effecting of this union with Christ, he in the time of love sends his quickening Spirit into the soul, whereby he apprehends us; and thus there is a passive reception of Christ. And the soul being quickened, believes, and so apprehends Christ. Thus that union with Christ is made up by the Spirit on Christ’s part, and faith on ours. So the soul being united to him, lives by the same spirit of holiness which is in him, and takes of his, and gives to his members for their sanctification.

This description of the nature of union with Christ and its relationship to the order of salvation is the one of the most detailed I have yet seen. Note that the initial relationship caused by the Spirit is “a passive reception of Christ”. Thereafter, faith “apprehends Christ”; thus leading to an active reception.

This two-fold reception of Christ seems to provide a basis for understanding the nature of union in the believer. There is a manner which the union is indissoluble (the passive union); and yet another manner in which faith lays upon Christ (the active union). The active union would thus be capable of development; while the passive union could not be lost.

F. Lastly, As Jesus Christ is the prime receptacle of the Spirit of holiness, as the head of all the saints; so the continual supplies of that Spirit are to be derived from him for the saints’ progress in holiness, till they come to perfection. And faith is the great mean of communication betwixt Christ and us, Acts 15:9. And thus it does, as it empties the soul of all confidence in itself for sanctification, and relies upon him for it according to his word: putting on the saints to use the means of sanctification appointed by him, yet taking their confidence off the means, and setting it on himself, Phil. 3:3. And for the ground of this confidence it has his word, so that his honour and faithfulness are engaged for the supply of the Spirit of sanctification this way, being the way in which he has commanded us to look for it.

Use I. Of information.

A. The absolute necessity of holiness. … There is more evil in sin than suffering, more in man’s sin than the wrath of God. Nay, suppose a man saved from wrath, but not from sin, he is a miserable man; because of his unlikeness to God; for as happiness lies in assimilation to God, it must needs be a miserable case to be so unlike him as sin makes us.

B. In vain do men attempt sanctification without coming to Christ for it. Those that know not Christ may attain to a shadow of holiness, but can never be truly sanctified.

C. Unholiness ought not to stop a sinner from coming to Christ, more than a disease ought to hinder a man to take the physician’s help, or cold from taking the benefit of the fire. And they that will have men to attain to holiness before they believe, are as absurd as one who would have the cripple to walk before he use the cure for his lameness.

D. True faith is the soul’s coming to Christ for sanctification as well as justification. For faith must receive Christ as God offers him, and he offers him with all his salvation. Now, he is made sanctification: Wherefore the soul, being willing to take Christ with all his salvation, to be sanctified, comes to him for it.

Use II. Of Exhortation. Come then to Christ for sanctification.

To press this, I offer the following motives.

Mot. 1. If ye be not holy, ye will never see heaven.—Heaven’s door is bolted on the unholy, Heb. 12:14.—There is another place provided for the unholy impure goats.

Mot. 2. Ye will never attain holiness, if ye come not to Christ for it. How can ye think to thrive following another device than God’s for your end? Ye may do what ye can to reform, ye may bind yourselves with vows to be holy, watch against sin, and press your hearts with the most affecting considerations of heaven, hell, &c. but ye shall as soon bring water out of the flinty rock, as holiness out of all these, till ye believe and unite with Christ. Consider,

1. While ye are out of Christ, ye are under the curse; and is it possible for the cursed tree to bring forth the fruit of holiness?

2. Can ye be holy without sanctifying influences, or can ye expect that these shall be conveyed to you otherwise than through a Mediator, by his Spirit?

3. Ye have nothing wherewith to produce holiness. The most skilful musician cannot play unless his instrument be in tune. The lame man, if he were ever so willing, cannot run till he be cured. Ye are under an utter impotency, by reason of the corruption of your nature.

Lastly, If ye will come to Christ, ye shall be made holy. There is a fulness of merit and spirit in him for sanctification. Come then to the fountain of holiness. The worst of sinners may be sanctified this way, 1 Cor. 6:11.

Wherefore be persuaded of your utter inability to sanctify yourselves, and receive Christ for sanctification, as he is offered to you; and thus alone shall you attain to holiness both in heart and life.