A Beautiful Picture of Bold Humility

Jesus Died for ... You?

Over the last few years, I've held to an understanding of the atonement of Christ known as "sufficient for all, efficient for some." In other words, my answer to the question, "Did Jesus die for every human being or only those who God chose for salvation before the foundation of the world?" is "Yes."

Yes, Scripture teaches that Jesus died for the elect in such a way that not only makes our salvation possible, but secures it.

But I believe Scripture also teaches that Jesus died for every human being in such a way that makes salvation possible for every human being (e.g. Hebrews 2:9).  Therefore, we really can tell non-believers, "Jesus died for you", and mean it with all our hearts.  Even though many people will reject Jesus all the way to hell, it's as though He hung on the cross with arms wide open, offering Himself to any who would turn to Him and inviting any who would come.   And it's this rejection of the greatest possible gift that was fully paid for and freely offered to all that will make God's enemies most worthy of final judgment.

While discussing this with a friend of mine, he asked me "Does anyone in the Bible tell an unbeliever that 'Jesus died for them'?"  And that question really got me to thinking.

The one place in the New Testament where we have sermons recorded which were being addressed primarily, if not exclusively, to non-believers is the book of Acts.  So I began to read the book of Acts with that question in mind.

I didn't expect what I would find when I got to chapter 3.

And now, brothers, I know that you acted in ignorance, as did also your rulers. But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled. Repent therefore, and turn back, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago.
Acts 3:17-21 (emphasis added)

Notice a couple things here.

First, Peter mentions that God foretold by the mouth of the prophets that Jesus would suffer and He fulfilled it (verse 18). He's most likely referring to passages like Isaiah 53. But, even if not, the point he's making is that through the life, death, and resurrection of Jesus, God fulfilled what He had spoken by the mouth of the prophets.

Second, notice that Peter says that this Christ is appointed for "you" (verse 20).  You? That can only mean his non-believing hearers. Appointed? Christ is just another word for Messiah, which was an office that Jesus fulfilled. And all throughout the whole Old Testament the main role of Messiah was to save His people from their sins through His life, death, and resurrection.

In other words, Peter is saying to his non-believing hearers, "Jesus is the one who was appointed to suffer on the cross and rise from the dead for you and thus save you from your sins".  And Acts 4:4 tells us that many--not all--who heard this message believed.  There were some who heard Peter say "Christ was appointed to suffer for you" who walked away and did not believe.

When we tell a non-believer "Jesus died for you", is that not to do the same thing Peter did when he told his non-believing hearers that Christ was appointed to suffer for them?

One could argue that Jesus was appointed for the nation of Israel as a corporate whole, but not for every individual within the nation.  True.  But that doesn't change the fact that there were some individuals within that group who heard Peter who were a part of the nation of Israel and yet didn't believe.  If we hold that Jesus was appointed to die for the nation of Israel as a corporate whole, then using John 3:16 for example, we could also say that Jesus was sent to die for the world as a corporate whole, even though we know that many people in the world will never believe in Him.  And in the same way that Peter could tell his hearers who identified with corporate Israel that Christ was appointed for them even though many would still persist in unbelief, today we can tell our hearers who identify with the world that Jesus died for them even though many will still persist in unbelief.

I can't improve upon the way D.A. Carson summarizes this biblical conviction concerning the atonement:

I argue, then, that both Arminians and Calvinists should rightly affirm that Christ died for all, in the sense that Christ's death was sufficient for all and that Scripture portrays God as inviting, commanding, and desiring the salvation of all, out of love. Further, all Christians ought also to confess that, in a slightly different sense, Christ Jesus, in the intent of God, died effectively for the elect alone, in line with the way the Bible speaks of God's special selecting love for the elect.

--D.A. Carson, The Difficult Doctrine of the Love of God

For further study on this position of the atonement--including key biblical texts to wrestle with--consider Bruce Ware's essay outline on the atonement arguing for what he calls the "Multiple Intentions" view.

The Christian's Calling: A Life of Unfair Treatment

Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.
1 Peter 2:18-23

Addressing the believers he's writing to, Peter begins verse 21 with the words "For to this you have been called." It's important for us to understand exactly what Peter is saying because he's describing not just what his 1st century readers were called to, but what all Christians are called to--by necessity.

So what is the this that Christians have been called to?

The preposition "for" that begins verse 21 functions as a ground for why Peter has written what he has just written in the previous verses.  And what is the essential exhortation of the previous verses?

Verse 18: Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust.

The main exhortation here isn't simply for servants to be subject to masters in general, but for servants to respond well to masters who treat them unfairly.  How do we know that how we respond in the midst of unfair treatment is the main thrust of Peter's exhortation?  Because everything he writes after verse 18 highlights the context of being treated unfairly.

Verse 19: For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly (unfair treatment).

Verse 20:  For what credit is it if, when you sin and are beaten for it (fair treatment), you endure?  But if when you do good and suffer for it you endure (unfair treatment), this is a gracious thing in the sight of God.

And then, finally, Peter points us to the ultimate example--indeed the only example--of One who responded well to unfair treatment.

Verses 21-23:  For to this you have been called (responding well when treated unfairly), because Christ also suffered for you (was treated unfairly by men), leaving you an example, so that you might follow in his steps (of responding well when treated unfairly by men).  He committed no sin, neither was deceit found in his mouth.  When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.

Over the last week (and in some ways the last year), I've been thinking about how easy it is and, in a sense, how natural it is for one person to be misunderstood by another.  It's so easy to have the best intentions (from my perspective) and yet for others to misinterpret those intentions in a negative way.

And it's usually--though not always--when my good intentions are misunderstood that I end up on the receiving end of what feels like unfair treatment.  In my experience, there's a direct relationship between how good I feel like my intentions are to how unfairly I feel like I'm being treated when those intentions are misunderstood.

And you know what?  In those moments where my good intentions are misunderstood and I end up feeling treated unfairly, everything that Jesus didn't do on the cross is what I end up doing in those moments.  In those moments, contrary to the description of the Suffering Servant in verses 21-23,  I commit sin, I--in instinctive self-defense--speak words that purposely obscure at least some portion of reality, my heart reviles, my heart threatens, and I want to exact justice for myself rather than entrusting myself to the Father who judges justly.

How is Jesus different?  At least two ways, both of which I've already hinted at.

First, though I respond poorly when treated unfairly by men, Jesus responds well when treated unfairly by men.  The phrase "by men" is important because, in one sense, Jesus was not treated unfairly on the cross.  The cross was the greatest display of justice when the Father, to vindicate His righteousness, placed upon the sin-bearer the penalty that sin rightly deserved (Romans 3:21-26).  Jesus, as that sin-bearer, was not treated unfairly on the cross by the Father.  But He was treated unfairly by the men who sentenced him to the cross, which seems to be the focus of Peter's thought, especially when he ends verse 23 by saying that, in spite of the unfair treatment by men, Jesus nonetheless entrusted Himself to the God who judges justly--or, with fairness.

Second, Jesus always has the best and purest intentions.  In this life, my intentions are always mixed and never completely pure.  What this means is that there is always legitimate reason for others to misunderstand me.  But that is never the case for Jesus.  There is never legitimate reason to misunderstand Him.  So if anyone should tolerate being misunderstood, it's me; not Jesus.

But what's so amazing is that the One who has no reason to be misunderstood by men is the only one who is patient when misunderstood by men and in a sense understands us when we misunderstand Him (Luke 23:34).

And He calls us to imitate Him in this very thing--this naturally impossible thing.  Not just toward the non-Christian who mocks you, but toward the dear brother who misinterprets your loving intention.  The reason why Peter twice calls it a gracious thing (verse 19, 20) to respond like Jesus when we feel treated unfairly by men is precisely because it's an impossible thing.  If it were easy or even possible, it wouldn't require the supernatural power of grace.

But, Christian, this is our calling.  This is our life.

Father, please grant us more grace.  In the name of the Suffering Servant we pray, Amen.

Riches and Wealth: The Heart of the Matter

In that night God appeared to Solomon, and said to him, “Ask what I shall give you.” And Solomon said to God, “You have shown great and steadfast love to David my father, and have made me king in his place. O Lord God, let your word to David my father be now fulfilled, for you have made me king over a people as numerous as the dust of the earth. Give me now wisdom and knowledge to go out and come in before this people, for who can govern this people of yours, which is so great?” God answered Solomon, “Because this was in your heart, and you have not asked for possessions, wealth, honor, or the life of those who hate you, and have not even asked for long life, but have asked for wisdom and knowledge for yourself that you may govern my people over whom I have made you king, wisdom and knowledge are granted to you. I will also give you riches, possessions, and honor, such as none of the kings had who were before you, and none after you shall have the like.”
2 Chronicles 1:7-12

Three observations and two implications.

Observation #1:  Solomon does not ask God to give him possessions, wealth, honor, revenge, or long life for himself (verse 11).

Obersvation #2:  God is pleased not only that Solomon asks for wisdom ("Because ... [you] have asked for wisdom..."), but also that Solomon does not ask for riches, possessions, and honor ("Because ... you have not asked for possessions, wealth, honor...").

Observation #3:  God grants Solomon immeasurably abundant riches, possessions, and honor (verse 12).

Implication #1:  Riches, possessions, and honor are not inherently bad.  If they were, God would never give them to Solomon.  The Father only gives good gifts to His children (Matthew 7:9-11).

Implication #2:  That doesn't give us the green light to ask God for riches, possessions, and honor--or even to want these things.  We must be very careful here.  Just because a thing isn't inherently evil doesn't mean we should want or pursue that thing.  The issue at stake is the heart.  What was Solomon's heart in asking for wisdom?  God reveals this in His response to Solomon: "Because this was in your heart... you have asked for wisdom and knowledge for yourself that you may govern my people."  Wisdom not just for himself.  But for himself in order that he might serve others and establish God's kingdom.  That's a healthy heart.  And when the heart is right--which God alone (and not even us) can see--God very often will give us riches, possessions, and honor.  But that does not mean we should pursue these things.  Ours is only to be faithful in seeking His kingdom and to let God distribute the increase as He sees fit (Matthew 6:33).  In other words, we let the chips fall where they will.  We have no right or claim to anything.

The heart by nature is deceitful (Jeremiah 17:9).  Even after God regenerates an individual and gives him or her a new heart, there are still remnants of corruption that allow our hearts to deceive us (Galatians 5:17).  And one of the ways the heart deceives is by inciting us to pursue things that are good for the wrong reasons--namely, self-centered reasons rather than God-centered and others-centered reasons (James 4:3-4).  And the heart is more deceitful than we think.  It will even go so far as to suggest that the riches we desire can be used to bless others in order to justify our pursuit of them since we could never justify it for our own ends alone.  "See," it tells us, "this really is about others."  No, it's self using others as a means to my own selfish ends.  Which is even more sinful than my selfishness in the first place.

So, could one argue that since riches aren't inherently evil, there's nothing wrong with desiring to be wealthy and asking God to bless that endeavor?  Well, based on logic alone, sure.  But we have a higher authority than logic--namely, Scripture.  And the predominant testimony of Scripture--specifically with regard to money--seems to be that a heart that desires riches and wealth is where the defect lies (1 Timothy 6:9-10, Proverbs 23:4-5, Proverbs 30:8-9), not in the riches and wealth itself.

So be very careful.  Passages like this and many others in Scripture--if the Holy Spirit gives us eyes to see--provide for us penetrating insight into the heart of God for the purpose that we might really know Him--the only true and living God--and, in knowing Him, know what pleases Him.

The True Nature of Christianity

From Christ Is Deeper Still:

“A saying of Chrysostom’s has always pleased me very much, that the foundation of our philosophy is humility.  But that of Augustine pleases me even more: ‘. . . so if you ask me concerning the precepts of the Christian religion, first, second and third, and always I would answer ‘Humility.’”

John Calvin, Institutes, 2.2.11.

“Another observation, in a former letter of yours, has not escaped my remembrance – the three lessons which a minister has to learn:  1. Humility.  2. Humility.  3. Humility.  How long are we learning the true nature of Christianity!”

Charles Simeon, quoted in Charles Simeon, by H. C. G. Moule (London, 1956), page 65.

“According to Christian teachers, the essential vice, the utmost evil, is Pride.  Unchastity, anger, greed, drunkenness, and all that, are mere fleabites in comparison.  It was through Pride that the devil became the devil.  Pride leads to every other vice.  It is the complete anti-God state of mind.”

C. S. Lewis, Mere Christianity (New York, 1958), page 94.

From the apostle Paul:

Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Philippians 2:3-11

After exhorting us to humility (v.3-4), Paul shows us what it means to have a humble mind and heart by pointing us to the incarnation of Jesus (v.5-11). In other words, in the mind of the apostle, humility doesn’t exist apart from the person and work of Jesus (“which is yours in Christ Jesus”–and only in Him). Jesus Himself is the definition of humility. And, in this sense, humility really is the true nature of Christianity.

Merry Christmas!

In the Dust and Sand of the Negev

When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces. On that day the Lord made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates, the land of the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites and the Jebusites.
Genesis 15:17-21

What an awesome God we have!  What an incredible love he has for his creatures!

Imagine!  The Creator of the universe, the holy and righteous God, was willing to leave heaven and come down to a nomad's tent in the dusty, hot desert of Negev to express his love for his people.

"Bring me a heifer, a goat and a ram... along with a dove and a young pigeon," God told Abraham.  Then, when those animals had been sacrificed and laid out on both sides of their shed blood, God made a covenant.  To do that, he walked "barefoot," in the form of a blazing torch, through the path of blood between the animals.

Think of it.  Almighty God walking barefoot through a pool of blood!  The thought of a human being doing that is, to say the least, unpleasant.  Yet, God, in all his power and majesty, expressed his love that personally.  By participating in that traditional, Near Eastern covenant-making ceremony, he made it unavoidably clear to the people of that time, place and culture what he intended to do.

"I love you so much, Abraham," God was saying, "and I promise that this covenant will come true for you and for your children.  I will never break My covenant with you.  I'm willing to put My own life on the line to make you understand."

Picturing God passing through that gory path between the carcasses of animals, imagining the blood splashing as he walked, helps us recognize the faithfulness of God's commitment.  He was willing to express, in terms his chosen people could understand, that he would never fail to do what he promised.  And he ultimately fulfilled his promise by giving his own life, his own blood, on the cross.

Because we look at God's dealings with Abraham as some remote piece of history in a far-off land, we often fail to realize that we, too, are part of the long line of people with whom God made a covenant on that rocky plain near Hebron.  And like those who came before us, we have broken that covenant.

When he walked in the dust of the desert and through the blood of the animals Abraham had slaughtered, God was making a promise to all the descendants of Abraham--to everyone in the household of faith.  When God splashed through the blood, he did it for us.

We're not simply individuals in relationship to God, we're part of a long line of people marching back through history, from our famous Jewish ancestors David, Hezekiah, and Peter to the millions of unknown believers; from the ancient Israelites and the Jewish people of Jesus' day to the Christian community dating from the early church.  We're part of a community of people with whom God established relationship in the dust and sand of the Negev.

But there's more.  When God made covenant with his people, he did something no human being would have even considered doing.  In the usual blood covenant, each party was responsible for keeping only his side of the promise.  When God made covenant with Abraham, however, he promised to keep both sides of the agreement.

"If this covenant is broken, Abraham, for whatever reason--for My unfaithfulness or yours--I will pay the price," said God.  "If you or your descendants, for whom you are making this covenant, fail to keep it, I will pay the price in blood."

And at that moment, Almighty God pronounced the death sentence on his Son Jesus.

--Ray Vander Laan via Stephen J. Wellum and Peter J. Gentry, Kingdom through Covenant

Teaching Children Everything Is a Means to Ministry

So helpfully challenging.

As much as children who grow up in such households would not only see the glory of God but be deeply molded into selflessly loving agents of redemption as a result of those years under their parents' roof, I'm convinced that any parents who wholeheartedly commit to teach this to their kids by humble example (including repentance when they fail) will be the ones who learn and change the most during those years.

In other words, teaching us how to be agents of redemption (e.g. a parent is an agent of his child's redemption) in this life is the essence of our very own experience of redemption in this life.

Or, stated another way, teaching us how to make disciples (e.g. a parent discipling his child) is the essence of our own formation into mature disciples.

When Or Becomes And

Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge.
James 4:11

Notice the change of conjunction in the two following clauses.

The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law.

I speak evil of my brother because I've judged him in my heart.

When I've only judged my brother in my heart, even if words never leave my mouth, my heart has already spoken evil of the law (and in essence my heart has already spoken evil of my brother).

In other words, Scripture tells us that God views speaking evil of my brother and judging my brother in my heart as one and the same.

...out of the abundance of the heart his mouth speaks.
Luke 6:45

What Interpersonal Conflict Is Really About

What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions. You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.
James 4:1-4

Follow the logic.

The things I don't have (v.2), which cause me to fight with others (v.1), are often what God refuses to give me because it's for my own sake, not His (v.3).  In other words, He refuses to finance my spiritual adultery (v.4a).

Which means that, at the end of the day, my fighting and quarreling with people is ultimately about my enmity with God (v.4b). 

It Takes Two to Tango

What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask.
James 4:1-2

It doesn't matter who started it.

By definition, a fight or quarrel requires two parties, which means there are always two people who covet something they don't have in those moments, not one.

And thus two sinners before God who need to repent.

The Calvinist

See him on his knees,
Hear his constant pleas:
Heart of ev’ry aim:
“Hallowed be Your name.”

See him in the Word,
Helpless, cool, unstirred,
Heaping on the pyre
Heed until the fire.

See him with his books:
Tree beside the brooks,
Drinking at the root
Till the branch bear fruit.

See him with his pen:
Written line, and then,
Better thought preferred,
Deep from in the Word.

See him in the square,
Kept from subtle snare:
Unrelenting sleuth
On the scent of truth.

See him on the street,
Seeking to entreat,
Meek and treasuring:
“Do you know my King?”

See him in dispute,
Firm and resolute,
Driven by the fame
Of his Father’s name.

See him at his trade.
Done. The plan is made.
Men will have his skills,
If the Father wills.

See him at his meal,
Praying now to feel
Thanks and, be it graced,
God in ev’ry taste.

See him with his child:
Has he ever smiled
Such a smile before,
Playing on the floor?

See him with his wife,
Parable for life:
In this sacred scene
She is heaven’s queen.

See him stray. He groans.
“One is true,” he owns.
“What is left to me?
Fallibility.”

See him in lament
“Should I now repent?”
“Yes. And then proclaim:
All is for my fame.”

See him worshipping.
Watch the sinner sing,
Spared the burning flood
Only by the blood.

See him on the shore:
“Whence this ocean store?”
“From your God above,
Thimbleful of love.”

See him now asleep.
Watch the helpless reap,
But no credit take,
Just as when awake.

See him nearing death.
Listen to his breath,
Through the ebbing pain:
Final whisper: “Gain!”

--by John Piper

I could watch this over and over again and never grow weary of its profound and beautiful truth. I think it actually becomes more powerful each time.

What Would You Have Left?

Not sure about you, but the question that begs to be answered for me after watching this video is: what if you took away basketball?  Then what would you have left?  Unless I'm missing something, the naive assumption undergirding the message of this video (and--make no mistake about it--the worldview it represents) is that basketball could never be lost.  But what professional basketball player could be better positioned to ask and reflect on that question than Derrick Rose, who had basketball taken away from him for much of the past two years because of knee injuries?  Could it be that he missed out on the greatest opportunity to receive the most precious Gift (2 Corinthians 9:15) offered to him when he lost for a time what he embraces as most precious?

But, praise God, this next man didn't! Watch this football player reflect on and describe what is left--and cannot be lost--when everything else, including the game you love, is taken away:

But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him...
Philippians 3:7-9

HT: Strawberry-Rhubarb Theology

The Three-fold Ill in Us, The Three-fold Office in Christ

There are three main defects in man since the fall.

There is ignorance and blindness.
There is rebellion in the will and affections.
And in regard of his condition, by reason of the sins of nature and life, a subjection to a cursed estate, to the wrath of God and eternal damnation.

Now, answerable to these three grand ills, whosoever shall be ordained a saviour must provide proportionable remedies for these. Hereupon comes a threefold office in Christ, that is ordained to save man, to cure this threefold mischief and malady.

As we are ignorant and blind, he is a prophet to instruct us, to convince us of the ill state we are in, and then to convince us of the good he intends us, and hath wrought for us, to instruct us in all things concerning our everlasting comfort. He is such a prophet as teacheth not only the outward, but the inward man. He openeth the heart, he teacheth to do the things he teacheth. Men teach what we should do, but they teach not the doing of them. He is such a prophet as teacheth us the very things; he teacheth us to love and to obey.

And answerable to the rebellion and sinfulness of our dispositions, he is a king to subdue whatsoever is ill in us, and likewise to subdue all opposite power without us. By little and little he will trample all enemies under his feet, and under our feet, too, ere long.

Now, as we are cursed by reason of our sinful condition, so he is a priest to satisfy the wrath of God for us. He was made a curse for us, Gal. 3:13. He became a servant, that, being so, he might die, and undergo the cursed death of the cross; not only death, but a cursed death, and so his blood might be an atonement as a priest.

So, answerable to the threefold ill in us, you see here is a threefold office in Christ.

--Sibbes, R. (1862). The Complete Works of Richard Sibbes, Volume 1 (A. B. Grosart, Ed.) (16). Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson.

What Would You Stand to Lose?

If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
1 John 1:6-9

And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.
John 3:19-21

What's the worst thing someone could possibly know about you?

Now, what if everyone in your church community knew that thing? What would you stand to lose? What you'd probably lose is (1) their approval and (2) your sense of righteousness. They would know the real truth about you (and perhaps not approve of you). And you would have to admit the truth about yourself (you couldn't pretend to be "righteous" anymore). In other words: walking in the light would directly confront your thirst for approval and your unwarranted self-righteousness. You avoid honesty because you're still striving to maintain your own identity and construct your own righteousness.

Read the rest here.

No Matter What We Are In Ourselves

This is our comfort and our confidence, that God accepts us, because he accepts his beloved; and when he shall cease to love Christ, he shall cease to love the members of Christ. They and Christ make one mystical Christ. This is our comfort in dejection for sin. We are so and so indeed, but Christ is the chosen servant of God, ‘in whom he delighteth,’ and delights in us in him. It is no matter what we are in ourselves, but what we are in Christ when we are once in him and continue in him. God loves us with that inseparable love wherewith he loves his own Son. Therefore St Paul triumphs, Rom. 8:35, ‘What shall separate us from the love of God in Christ Jesus?’ This love, it is founded in Christ, ‘therefore neither things present, nor things to come (as he goes on there gloriously), shall be able to separate us.’ You see what a wondrous confidence and comfort we have hence, if we labour to be in Christ, that then God loves and delights in us, because he loves and delights in Christ Jesus.  

--Sibbes, R. (1862). The Complete Works of Richard Sibbes, Volume 1 (A. B. Grosart, Ed.) (12). Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson.

Abel's Faith in the Coming Messiah

In the course of time Cain brought to the Lord an offering of the fruit of the ground, and Abel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for Abel and his offering, but for Cain and his offering he had no regard.
Genesis 4:3-5

By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks.
Hebrews 11:4

Abel's sacrifice involved blood and therefore testified to the death of a substitute. He was coming to God as God had shown he must be approached. When God killed animals in the Garden of Eden and then clothed Adam and Eve with their skins, God was showing that, because sin means death, innocent victims must die in order that sinners might be pardoned. The sacrifice pointed forward to Christ. When Abel came with the offering of blood he was believing God and was looking forward to the provision of the deliverer. When Cain brought his fruit he was rejecting that provision.

--James Montgomery Boice, as quoted by Anthony Carter in Blood Work, page 8

Beware of Lot's Choice

And Lot lifted up his eyes and saw that the Jordan Valley was well watered everywhere like the garden of the Lord, like the land of Egypt, in the direction of Zoar. (This was before the Lord destroyed Sodom and Gomorrah.) So Lot chose for himself all the Jordan Valley, and Lot journeyed east.
Genesis 13:10-11

Beware of Lot's choice!  If you would not settle down into a dry, dull, sleepy, lazy, barren, heavy, carnal, stupid, torpid state of soul, beware Lot's choice! 

(a) Remember this in choosing a dwelling-place, or residence.  It is not enough that the house is comfortable--the situation good--the air fine--the neighborhood pleasant--the rent or price small--the living cheap.  There are other things yet to be considered.  You must think of your immortal soul.  Will the house you think of help you towards heaven or hell?--Is the Gospel preached within an easy distance?--Is Christ crucified within the reach of your door?--Is there a real man of God near, who will watch over your soul?  I charge you, if you love life, not to overlook this.  Beware of Lot's choice. 

(b) Remember this in choosing a calling, a place, a profession in life.  It is not enough that the salary is high--the wages good--the work light--the advantages numerous--the prospects of getting on most favourable.  Think of your soul, your immortal soul.  Will it be prospered or drawn back?  Will you have your Sundays free, and be able to have on day in the week for your spiritual business?  I beseech you, by the mercies of God, to take heed to what you do.  Make no rash decision.  Look at the place in every light--the light of God as well as the light of the world.  Gold may be bought too dear.  Beware of Lot's choice. 

(c) Remember this in choosing a husband or wife, if you are unmarried.  It is not enough that your eye is pleased--that your tastes are met--that your mind find congeniality--that there is amiability and affection--that there is a comfortable home for life.  There needs something more than this.  There is a life yet to come.  Think of your soul, your immortal soul.  Will it be helped upwards or dragged downwards by the union you are planning?--Will it be made more heavenly, or more earthly--drawn nearer to Christ, or to the world?--Will its religion grow in vigour, or will it decay?--I pray you, by all your hopes of glory, allow this to enter into your calculations.  "Think," as old [Richard] Baxter said, and "think, and think again," before you commit yourself.  "Be not unequally yoked." (2 Cor. 6.14).  Matrimony is nowhere named among the means of conversion.  Remember Lot's choice. 

--J.C. Ryle, Holiness: Its Nature, Hindrances, Difficulties, and Roots, p. 190

A much needed exhortation for every generation.  And when it comes to our generation, much lacking.  A clean sea breeze, indeed.

True Seeing: Knowing You're Blind

For judgment I came into this world, that those who do not see may see, and those who see may become blind.
John 9:39

In what sense does Jesus make those who don't see to see?  He brings us to see that we are blind and that there is no light apart from Him (John 9:41).  In a sense, we never stop being blind in this life.  Never.  The moment we think we can see, we become blind.

And I will lead the blind in a way that they do not know, in paths that they have not known I will guide them. I will turn the darkness before them into light, the rough places into level ground.  These are the things I do, and I do not forsake them.
Isaiah 42:16

I am the light of the world.  Whoever follows me will not walk in darkness, but will have the light of life.
John 8:12

A Fibrous Root of Fallen Life

There is within the human heart a tough, fibrous root of fallen life whose nature is to possess, always to possess.  It covets things with a deep and fierce passion.  The pronouns my and mine look innocent enough in print, but their constant and universal use is significant.  They express the real nature of the old Adamic man better than a thousand volumes of theology could do.  They are verbal symptoms of our deep disease.  The roots of our hearts have grown down into things, and we dare not pull up one rootlet lest we die.  Things have become necessary to us, a development never originally intended.  God's gifts now take the place of God, and the whole course of nature is upset by the monstrous substitution.

--A.W. Tozer, The Pursuit of God (as quoted in Embracing Obscurity: Becoming Nothing in Light of God's Everything)

And he said to them, “Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions.”
Luke 12:15

A Clean Sea Breeze

Been thinking alot about "gospel centrality" these days.  There's nothing my soul needs more on a daily basis, especially as I'm rolling out of bed, than to bathe in the truth that, before I have done or failed to do anything either good or bad, God's pronouncement over me in Christ on the basis of His life, death, and resurrection alone is, "This is my beloved son, with whom I am well pleased."  Good news.  Wonderful news.

But is that it?  Is the good news that "It is finished!" where I terminate in my pursuit of a life lived to the glory of God?  Or is it merely the beginning, apart from which there is nothing I can do that is pleasing to God?  And apart from which I can't make any progress in godliness?  Or does God not even care that I become more godly?

As I listen to several voices champion this message of "gospel centrality" terminating on the finished work of Christ, I can't escape the sense that there is an overemphasis on justification to the neglect of sanctification.  To put it another way, there's an overemphasis on indicative to the neglect of imperative.  As I listen to these voices, the silence on the latter is almost deafening in a way that doesn't seem to square with a straight reading of the New Testament.

Last night, for no reasons I'm aware of other than that I just flipped to it in my Kindle, I began to read J.C. Ryle's seminal work, Holiness.  I had planned to read just a page or two of the introduction but was so gripped by the first couple of pages that I couldn't stop reading until I had finished the introduction (and was tempted to go on to the next).  In it he gives seven reasons why he was compelled to write on this topic.  And as I read them, especially the first two, it was almost as if he were writing right now in the 21st century rather than the 19th.  Certainly C.S. Lewis was on to something when he said this:

The only palliative is to keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books.

Listen to these first two reasons Ryle gives for writing Holiness blow like a clean sea breeze into the year 2013:

I ask, in the first place, whether it is wise to speak of faith as the one thing needful, and the only thing required, as many seem to do now-a-days in handling the doctrine of sanctification?--Is it wise to proclaim in so bald, naked, and unqualified ways as many do, that the holiness of converted people is by faith only, and not at all by personal exertion?  Is it according to the proportion of God's Word?  I doubt it.

I ask, in the second place, whether it is wise to make so little as some appear to do comparatively, of the many practical exhortations to holiness in daily life which are to be found in the Sermon on the Mount, and in the latter part of most of St. Paul's epistles?  Is it according to the proportion of God's Word?  I doubt it.

As The Preacher said, there is nothing new under the sun.

I'm eager to read more of this old book.  I know I need it.

Weakness Is the Way

If you know how mightily this weak vessel has been wielded by the hand of the Lord over the last half century, there's only one appropriate word to describe this video:

Powerful.


HT: Between Two Worlds