Friday, February 27, 2009
Thursday, February 26, 2009
EXAMINE YOURSELF SURVEY
Recently I was asked, “How can I know I am not a false convert?”
The Scripture says ”Examine yourselves, to see whether you are in the faith” 2 Corinthians 13:5
I proposed these questions taken from various individuals like Ray Comfort and Paul Washer that are based on the Scriptures.
1. Has God so worked in your life were the sins you once commited you now hate? Romans Chapter 7
2. Do you sin with the intention of sinning? Romans chapter 6
3. Do you hate sin to the point of rather going to Hell than live in sin?
4. Do you have the fruits of the Spirit in your life? Galatians 5:22-24
5. Is God the center of your affections? Mark 12:30
6. Is your confidence in Christ or yourself? Ephesians 2:8-9
7. Do you make provisions for the flesh? Romans 13:14
If you did not answer all these questions correctly that does not mean you are not a Christian, but you should be able to answer alot of them in your life if you are truly saved.
If you come in contact with false converts when you are out on the streets evangelizing these are great questions to ask them to see if they are truly in the faith.
Tuesday, February 24, 2009
The One True God by Paul Washer Review by Tim Challies
It is a question I am asked a lot: what Bible study curriculum do you recommend? I rarely know what to say. There are so many of them available; time would fail me to collect, examine and review them all. I was interested, then, to see that Paul Washer is releasing a new edition of The One True God, a title first released several years ago. It is published by Granted Ministries Press. No less than Iain Murray declares that it is “the best introductory work known to me. … Young Christians could scarcely spend their time better than working carefully through these pages.”
This is a 192 page hardcover book meant for serious study. “The great goal of this study is for the student to have an encounter with God through His Word. Founded upon the conviction that the Scriptures are the inspired and infallible Word of God, this study has been designed in such a way that it is literally impossible for the student to advance without an open Bible before him or her.” And he is right. A person who seeks to skim through this study or who leaves it for the last minute will not only gain very little but will actually be unable to complete it.
Washer begins his book this necessary, valuable exhortation. “The study of doctrine is both an intellectual and devotional discipline. It is a passionate search for God that should always lead the student to greater personal transformation, obedience, and heartfelt worship. Therefore, the student should be on guard against the great error of seeking only impersonal knowledge, and not the person of God. Neither mindless devotion nor mere intellectual pursuits are profitable, for in either case, God is lost.” The purpose of this study, then, is not merely to increase knowledge, but to increase devotion. At the same time, we must not downplay knowledge for “The mind is not the enemy of the heart, and doctrine is not an obstacle to devotion. The two are indispensable and should be inseparable.” We must love God with heart, soul and mind; we must love God in both spirit and truth.
Each of the book’s fourteen lessons looks to a specific attribute of God. Studies include “God is One,” “God is Spirit,” “God is Righteous,” “God is Creator and Sustainer” and “The Names of God.” The student will complete lessons only by looking to Scripture, studying it and understanding it. It is self-directed in that the benefit gained will be directly proportional to the work given to it. Says Washer, “The student will find that this is primarily a Biblical study and does not contain much in the way of colorful illustrations, quaint stories, or even theological commentaries. It was our desire to provide a work that only pointed the way to the Scriptures and allowed the Scriptures to speak for themselves.” And this is exactly what he accomplishes.
The lessons are completed right within the book, ensuring that this is a book you will personalize and make your own. There are fill-in-the-blank questions, questions that will require turning to Scripture and completing a sentence or two of summary, and questions that will require thought and application. All of this is interspersed with solid, biblical teaching about the person and character of God. You can view an older edition of the book here if you would like to get a taste of the format (though you should note that the new edition looks quite a bit nicer, even if the content is the same).
Suitable for individual use, small groups or Sunday school classes, this is a valuable book and one that will serve you well. It will draw your mind, your heart and your affections to the One True God. I highly recommend it and agree with Iain Murray—a young Christian could scarcely do better than to work through it with care, keeping his Bible open all the while.
A Great Study Guide @ Monergism Bookstore
PAUL DAVID WASHER (AUTHOR)
Market Price: $21.95 PRICE: $17.56 YOU SAVE: $4.39 (20%)
Binding: Hardcover
Page Count: 192
Publisher: Granted Ministries
ISBN#: 9780981732107
Availability: Usually Ships the Same Business Day
Description: The One True God is a unique kind of workbook, intending not just to teach truth but to lead to an encounter with the living God. Beneath that goal the book aims to ground believers in orthodox Christian theology and the actual contents of the Bible. Students are encouraged to thoughtfully draw conclusions from the Scriptures rather than to merely absorb the principles, inferences, and illustrations set before them by the author. For this reason the book does not include such material and instead focuses on digesting the Scriptures directly.
Through God's own words and under various systematic headings the book unfolds the nature of God. In this way the reader is set on a firm foundation and will readily perceive the centrality and high authority of biblical doctrine within the Christian life. It is the author's conviction that the study of doctrine is both an intellectual and devotional discipline. Therefore students are guided throughout the study to think through and apply the truths they learn, meditating on the demands of Scripture for their heart and mind. The book puts us squarely in the middle of the material, and demands we give searching thought to how we will live before such a God.
This workbook is especially suited for the following contexts: (1) doctrinal training for new converts; (2) college or adult Bible studies; (3) private study; (4) Christian or home school curriculum; (5) Sunday school material; (6) an aid to parents in teaching the Word of God to their children.
"In The One True God , Paul Washer has provided a sound, biblical, substantive theological study for those of us who have been longing for more. Anyone interested in bolstering their understanding of the Doctrine of God will find this study immensely valuable. Moreover, since The One True God is expositional in nature, it can also serve as a teaching tool to give young believers a solid foundation, or to aid in evangelizing unbelievers."
--Voddie Bauchum, Author of Family Driven Faith
"Paul David Washer's study guide on the doctrine of God, The One True God , is the best introductory work known to me. It sets out great truths in clear and balanced form. Human authorities are not quoted but it is evident that the author is familiar with the literature of historic Christianity and accordingly he misses the pitfalls into which others might fall. Young Christians could scarcely spend their time better than working carefully through these pages."
--Iain H Murray, Banner of Truth
"The One True God will lead you through a profitable exercise in biblical and systematic theology. You will learn what the Bible says about the character and attributes of the God who is truly like no other. This is a wonderful work that I pray will help many grow in knowing God. Read it and be blessed. Read it and worship your God."
--Daniel L Akin, President of Southeastern Baptist Theological Seminary
About the Author
Paul David Washer is the founder and director of HeartCry Missionary Society. He and his wife Charo currently reside in Muscle Shoals, Alabama and have three children.
Monday, February 23, 2009
My Portion
Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever. - Psalm 73:25-26
From Jonathan Edwards sermon “God the best portion of the Christian”
“First, hence we may learn, that whatever changes a godly man passes through, he is happy; because God, who is unchangeable, is his chosen portion. Though he meet with temporal losses, and be deprived of many, yea, of all his temporal enjoyments; yet God, whom he prefers before all, still remains, and cannot be lost. While he stays in this changeable, troublesome world, he is happy; because his chosen portion, on which he builds as his main foundation for happiness, is above the world, and above all changes. And when he goes into another world, still he is happy, because that portion yet remains. Whatever he be deprived of, he cannot be deprived of his chief portion; his inheritance remains sure to him. — Could worldly-minded men find out a way to secure to themselves those earthly enjoyments on which they mainly set their hearts, so that they could not be lost nor impaired while they live, how great would they account the privilege, though other things which they esteem in a less degree, were liable to the same uncertainty as they now are! Whereas now, those earthly enjoyments, on which men chiefly set their hearts, are often most fading. But how great is the happiness of those who have chosen the Fountain of all good, who prefer him before all things in heaven or on earth, and who can never be deprived of him to all eternity!
Second, let all by these things examine and try themselves, whether they be saints or not. As this which hath been exhibited is the spirit of the saints, so it is peculiar to them. None can use the language of the text, and say, Whom have I in heaven but thee? there is none upon earth that I desire besides thee, but the saints. A man’s choice is that which determines his state. He that chooses God for his portion, and prefers him to all other things, is a godly man, for he chooses and worships him as God. To respect him as God, is to respect him above all other things. And if any man respect Him as his God, his God he is. There is an union and covenant relation between that man and the true God. — Every man is as his God is. If you would know what a man is, whether he be a godly man or not, you must inquire what his God is. If the true God be he to whom he hath a supreme respect, whom he regards above all; he is doubtless a servant of the true God. But if the man have something else to which he pays a greater respect than to Jehovah, he is not a godly man.
Inquire, therefore, how it is with you, — whether you prefer God before all other things. It may sometimes be a difficulty for persons to determine this to their satisfaction. The ungodly may be deluded with false affections; the godly in dull frames may be at a loss about it. Therefore you may try yourselves, as to this matter, several ways; if you cannot speak fully to one thing, yet you may perhaps to others.
1. What is it which chiefly makes you desire to go to heaven when you die? Indeed some have no great desire to go to heaven. They do not care to go to hell; but if they could be safe from that, they would not much concern themselves about heaven. If it be not so with you, but you find that you have a desire after heaven, then inquire what it is for. Is the main reason, that you may be with God, have communion with him, and be conformed to him? that you may see God, and enjoy him there? Is this the consideration which keeps your hearts, and your desires, and your expectations towards heaven?
2. If you could avoid death, and might have your free choice, would you choose to live always in this world, without God, rather than in his time to leave the world, in order to be with him? If you might live here in earthly prosperity to all eternity, but destitute of the presence of God and communion with him — having no spiritual intercourse between him and your souls, God and you being strangers to each other for ever — would you choose this rather than to leave the world, in order to dwell in heaven, as the children of God, there to enjoy the glorious privileges of children, in holy and perfect love to God, and enjoyment of him to all eternity?
3. Do you prefer Christ to all others as the way to heaven? He who truly chooses God, prefers him in each person of the Trinity, Father, Son, and Holy Ghost: the Father, as his Father; the Son as his Savior; the Holy Ghost, as his Sanctifier. Inquire, therefore, not only whether you choose the enjoyment of God in heaven as your highest portion and happiness, but also whether you choose Jesus Christ before all others, as your way to heaven. And that in a sense of the excellency of Christ, and of the way of salvation by him, as being that which is to the glory of Christ, and of sovereign grace. Is the way of free grace, by the blood and righteousness of the blessed and glorious Redeemer, the most excellent way to life in your esteem? Doth it add a value to the heavenly inheritance, that it is conferred in this way? Is this far better to you than to be saved by your own righteousness, by any of your own performances, or by any other mediator?
4. If you might go to heaven in what course you please, would you prefer to all others the way of a strict walk with God? They who prefer God as hath been represented, choose him, not only in the end, but in the way. They had rather be with God than with any other, not only when they come to the end of their journey, but also while they are in their pilgrimage. They choose the way of walking with God, though it be a way of labor, and care, and self-denial, rather than a way of sin, though it be a way of sloth, and of gratifying their lusts.
5. Were you to spend your eternity in this world, would you choose rather to live in mean and low circumstances with the gracious presence of God, than to live for ever in earthly prosperity without him? Would you rather spend it in holy living, and serving and walking with God, and in the enjoyment of the privileges of his children? God often manifesting himself to you as your Father, discovering to you his glory, and manifesting his love, lifting the light of his countenance upon you! Would you rather choose these things, though in poverty, than to abound in worldly things, and to live in ease and prosperity, at the same time being an alien from the common wealth of Israel? Could you be content to stand in no child-like relation to God, enjoying no gracious intercourse with him, having no right to be acknowledged by him as his children? Or would such a life as this, though in ever so great earthly prosperity, be esteemed by you a miserable life?
If, after all, there remain with you doubts, and a difficulty to determine concerning yourselves whether you do truly and sincerely prefer God to all other things, I would mention two things which are the surest ways to be determined in this matter, and which seem to be the best grounds of satisfaction in it.
(1) The feeling of some particular, strong, and lively exercise of such a spirit. A person may have such a spirit as is spoken of in the doctrine, and may have the exercise of it in a low degree, and yet remain in doubt whether he have it or not, and be unable to come to a satisfying determination. But God is pleased sometimes to give such discoveries of his glory, and of the excellency of Christ, as do so draw forth the heart, that they know beyond all doubt, that they feel such a spirit as Paul spoke of, when he said, “he counted all things but loss for the excellency of Christ Jesus his Lord;” and they can boldly say, as in the text, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.” At such times the people of God do not need any help of ministers to satisfy them whether they have the true love of God. They plainly see and feel it; and the Spirit of God then witnesseth with their spirits, that they are the children of God. — Therefore, if you would be satisfied upon this point, earnestly seek such attainments; seek that you may have such clear and lively exercises of this spirit. To this end, you must labor to grow in grace. Though you have had such experiences in times past, and they satisfied you then, yet you may again doubt. You should therefore seek that you may have them more frequently; and the way to that is, earnestly to press forward, that you may have more acquaintance with God, and have the principles of grace strengthened. This is the way to have the exercises of grace stronger, more lively, and more frequent, and so to be satisfied that you have a spirit of supreme love to God.
(2) The other way is to inquire whether you prefer God to all other things in practice, i.e. when you have occasion to manifest by your practice which you prefer — when you must either cleave to one or the other, and must either forsake other things, or forsake God — whether then it be your manner practically to prefer God to all other things whatever, even to those earthly things to which your hearts are most wedded. Are your lives those of adherence to God, and of serving him in this manner?
He who sincerely prefers God to all other things in his heart, will do it in his practice. For when God and all other things come to stand in competition, that is the proper trial what a man chooses; and the manner of acting in such cases must certainly determine what the choice is in all free agents, or those who act on choice. Therefore there is no sign of sincerity so much insisted on in the Bible as this, that we deny ourselves, sell all, forsake the world, take up the cross, and follow Christ whithersoever he goeth. — Therefore, so run, not as uncertainly; so fight, not as those that beat the air; but keep under your bodies, and bring them into subjection. Act not as though you counted yourselves to have apprehended; but this one thing do, “forgetting those things which are behind, and reaching forth unto those things which are before, press toward the mark, for the prize of the high calling of God in Christ Jesus.” 2 Pet. 1:5, etc. “And besides this, giving diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.”
From Jonathan Edwards sermon “God the best portion of the Christian”
“First, hence we may learn, that whatever changes a godly man passes through, he is happy; because God, who is unchangeable, is his chosen portion. Though he meet with temporal losses, and be deprived of many, yea, of all his temporal enjoyments; yet God, whom he prefers before all, still remains, and cannot be lost. While he stays in this changeable, troublesome world, he is happy; because his chosen portion, on which he builds as his main foundation for happiness, is above the world, and above all changes. And when he goes into another world, still he is happy, because that portion yet remains. Whatever he be deprived of, he cannot be deprived of his chief portion; his inheritance remains sure to him. — Could worldly-minded men find out a way to secure to themselves those earthly enjoyments on which they mainly set their hearts, so that they could not be lost nor impaired while they live, how great would they account the privilege, though other things which they esteem in a less degree, were liable to the same uncertainty as they now are! Whereas now, those earthly enjoyments, on which men chiefly set their hearts, are often most fading. But how great is the happiness of those who have chosen the Fountain of all good, who prefer him before all things in heaven or on earth, and who can never be deprived of him to all eternity!
Second, let all by these things examine and try themselves, whether they be saints or not. As this which hath been exhibited is the spirit of the saints, so it is peculiar to them. None can use the language of the text, and say, Whom have I in heaven but thee? there is none upon earth that I desire besides thee, but the saints. A man’s choice is that which determines his state. He that chooses God for his portion, and prefers him to all other things, is a godly man, for he chooses and worships him as God. To respect him as God, is to respect him above all other things. And if any man respect Him as his God, his God he is. There is an union and covenant relation between that man and the true God. — Every man is as his God is. If you would know what a man is, whether he be a godly man or not, you must inquire what his God is. If the true God be he to whom he hath a supreme respect, whom he regards above all; he is doubtless a servant of the true God. But if the man have something else to which he pays a greater respect than to Jehovah, he is not a godly man.
Inquire, therefore, how it is with you, — whether you prefer God before all other things. It may sometimes be a difficulty for persons to determine this to their satisfaction. The ungodly may be deluded with false affections; the godly in dull frames may be at a loss about it. Therefore you may try yourselves, as to this matter, several ways; if you cannot speak fully to one thing, yet you may perhaps to others.
1. What is it which chiefly makes you desire to go to heaven when you die? Indeed some have no great desire to go to heaven. They do not care to go to hell; but if they could be safe from that, they would not much concern themselves about heaven. If it be not so with you, but you find that you have a desire after heaven, then inquire what it is for. Is the main reason, that you may be with God, have communion with him, and be conformed to him? that you may see God, and enjoy him there? Is this the consideration which keeps your hearts, and your desires, and your expectations towards heaven?
2. If you could avoid death, and might have your free choice, would you choose to live always in this world, without God, rather than in his time to leave the world, in order to be with him? If you might live here in earthly prosperity to all eternity, but destitute of the presence of God and communion with him — having no spiritual intercourse between him and your souls, God and you being strangers to each other for ever — would you choose this rather than to leave the world, in order to dwell in heaven, as the children of God, there to enjoy the glorious privileges of children, in holy and perfect love to God, and enjoyment of him to all eternity?
3. Do you prefer Christ to all others as the way to heaven? He who truly chooses God, prefers him in each person of the Trinity, Father, Son, and Holy Ghost: the Father, as his Father; the Son as his Savior; the Holy Ghost, as his Sanctifier. Inquire, therefore, not only whether you choose the enjoyment of God in heaven as your highest portion and happiness, but also whether you choose Jesus Christ before all others, as your way to heaven. And that in a sense of the excellency of Christ, and of the way of salvation by him, as being that which is to the glory of Christ, and of sovereign grace. Is the way of free grace, by the blood and righteousness of the blessed and glorious Redeemer, the most excellent way to life in your esteem? Doth it add a value to the heavenly inheritance, that it is conferred in this way? Is this far better to you than to be saved by your own righteousness, by any of your own performances, or by any other mediator?
4. If you might go to heaven in what course you please, would you prefer to all others the way of a strict walk with God? They who prefer God as hath been represented, choose him, not only in the end, but in the way. They had rather be with God than with any other, not only when they come to the end of their journey, but also while they are in their pilgrimage. They choose the way of walking with God, though it be a way of labor, and care, and self-denial, rather than a way of sin, though it be a way of sloth, and of gratifying their lusts.
5. Were you to spend your eternity in this world, would you choose rather to live in mean and low circumstances with the gracious presence of God, than to live for ever in earthly prosperity without him? Would you rather spend it in holy living, and serving and walking with God, and in the enjoyment of the privileges of his children? God often manifesting himself to you as your Father, discovering to you his glory, and manifesting his love, lifting the light of his countenance upon you! Would you rather choose these things, though in poverty, than to abound in worldly things, and to live in ease and prosperity, at the same time being an alien from the common wealth of Israel? Could you be content to stand in no child-like relation to God, enjoying no gracious intercourse with him, having no right to be acknowledged by him as his children? Or would such a life as this, though in ever so great earthly prosperity, be esteemed by you a miserable life?
If, after all, there remain with you doubts, and a difficulty to determine concerning yourselves whether you do truly and sincerely prefer God to all other things, I would mention two things which are the surest ways to be determined in this matter, and which seem to be the best grounds of satisfaction in it.
(1) The feeling of some particular, strong, and lively exercise of such a spirit. A person may have such a spirit as is spoken of in the doctrine, and may have the exercise of it in a low degree, and yet remain in doubt whether he have it or not, and be unable to come to a satisfying determination. But God is pleased sometimes to give such discoveries of his glory, and of the excellency of Christ, as do so draw forth the heart, that they know beyond all doubt, that they feel such a spirit as Paul spoke of, when he said, “he counted all things but loss for the excellency of Christ Jesus his Lord;” and they can boldly say, as in the text, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.” At such times the people of God do not need any help of ministers to satisfy them whether they have the true love of God. They plainly see and feel it; and the Spirit of God then witnesseth with their spirits, that they are the children of God. — Therefore, if you would be satisfied upon this point, earnestly seek such attainments; seek that you may have such clear and lively exercises of this spirit. To this end, you must labor to grow in grace. Though you have had such experiences in times past, and they satisfied you then, yet you may again doubt. You should therefore seek that you may have them more frequently; and the way to that is, earnestly to press forward, that you may have more acquaintance with God, and have the principles of grace strengthened. This is the way to have the exercises of grace stronger, more lively, and more frequent, and so to be satisfied that you have a spirit of supreme love to God.
(2) The other way is to inquire whether you prefer God to all other things in practice, i.e. when you have occasion to manifest by your practice which you prefer — when you must either cleave to one or the other, and must either forsake other things, or forsake God — whether then it be your manner practically to prefer God to all other things whatever, even to those earthly things to which your hearts are most wedded. Are your lives those of adherence to God, and of serving him in this manner?
He who sincerely prefers God to all other things in his heart, will do it in his practice. For when God and all other things come to stand in competition, that is the proper trial what a man chooses; and the manner of acting in such cases must certainly determine what the choice is in all free agents, or those who act on choice. Therefore there is no sign of sincerity so much insisted on in the Bible as this, that we deny ourselves, sell all, forsake the world, take up the cross, and follow Christ whithersoever he goeth. — Therefore, so run, not as uncertainly; so fight, not as those that beat the air; but keep under your bodies, and bring them into subjection. Act not as though you counted yourselves to have apprehended; but this one thing do, “forgetting those things which are behind, and reaching forth unto those things which are before, press toward the mark, for the prize of the high calling of God in Christ Jesus.” 2 Pet. 1:5, etc. “And besides this, giving diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.”
Friday, February 20, 2009
Invincible Grace - (Cheers to Sanelli Sermon Society for the recommendation)
A Biblical Reflection on John 6 by John Hendryx
According to Scripture, all persons have a knowledge of God (Rom 1:21), but not all persons know Him in the same way. Some people know Him as a friend, but others know Him only as an enemy. These are, by nature, hostile in mind toward Christ, suppressing the truth in unrighteousness (Rom 1:18), because they love darkness and hate the light (John 3:19, 20). The question I want to put before you to contemplate today is why is it that some persons see the beauty and excellence of Christ, knowing Him as a friend, while others find Jesus and his promises of grace so repulsive, remaining His enemy? What is it that makes people to differ in their response to the promises of the gospel?
The purpose of this short essay is to show from Scripture a discussion Jesus had in his time on earth where he unequivocally asserts that it is grace alone that makes persons to differ in our response to the gospel; whether we believe it, or reject it. And to drive this point home we will show how Jesus insists that UNLESS God grants His invincible grace no one would ever believe the gospel ... yet ALL persons to whom he grants this same grace will believe unto eternal life.
I have written about this passage before but to those who have not considered Jesus discourse to the Jews in John 6, I would encourage you to take the time to reflect on it today. We find out that, when speaking to the Jews, Jesus uses a syllogism that leaves no room for human boasting. Defined simply, a syllogism is a logical formula consisting of two premises and a conclusion which follows of necessity from them. It is a combination of two judgments infallibly necessitating a third judgment as a consequence of their mutual relation. A simple example of a syllogism is: If all humans are sinners, and all Greeks are humans, then all Greeks are sinners.
You ask, what does this have to do with Jesus?
In John chapter 6, in the context of Jesus’ calling the Jews to believe the gospel about Himself and their resulting unbelief in Him, He presents them with the following two simple yet profound statements, which, when applied together necessitates the conclusion that saving grace is always both invincible and indelible. He claims that those to whom, in due season, the Spirit regenerates will infallibly believe the gospel. Grace and faith, therefore, are not the same thing, and when it comes down to why some have faith and not others, Jesus emphatically comes down on the side of grace. What I call “the Jesus syllogism”, where He authoritatively communicates this truth, should end all arguments about this issue. it can be found in the midst of his discourse with the Jews in John 6:37 & John 6:65 where He says:
“All that the Father gives me will come to me, and whoever comes to me I will never cast out.” ( 6:37)
”… no one can come to me unless it is granted him by the Father." ( 6:65)
To give context to these texts, just prior to verse 37 he says, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. But I said to you that you have seen me and yet do not believe.” Here we observe that Jesus uses the phrase “believe in me” and “come to me” interchangeably. In fact this is the case with these phrases throughout Scripture. With this in mind, In the context of unbelief in John 6:64 Jesus issues a UNIVERSAL NEGATIVE“... no one can come to me UNLESS God grants it. Since the phrase "come to Me" is spoken of all over Scripture as a synonym of believing on him, in John 6:65 Jesus is telling us that “no one can believe on Him UNLESS God grants it. Only the Spirit gives life (6:63). But in John 6:37 (the same dialogue) Jesus likewise issues a UNIVERSAL POSITIVE with the same concept. He says “ All that the Father gives to me WILL COME TO ME ”
So if we look at what Jesus explicitly teaches concening who will believe (by putting these two concepts together) He says, no one will believe in Me unless God grants it, and ALL to whom God grants it will believe. Jesus, using a syllogism, is making sure that no one thinks that anything apart from grace is what saves them. That even the very desire for faith that we have is a gift of God. This is profoundly important because it creates the inescapable conclusion that the quickening grace of God is invincible. This is why just prior to saying “no one can come to me UNLESS God grants it”, Jesus says, “It is the Spirit who gives life; the flesh is of no avail.” This means that it is the Spirit who quickens, raises our dead spirits to life, makes us born from above (john 3:3, 6). The flesh, not referring to our physical bodies, but to our bondage to the corruption of our sinful natures, means that the sinful nature can do nothing of any redemptive good, including believe the gospel. How do I know this is what it means? Because the entire context on both sides of this verse is Jesus speaking of the Jews unbelief. Faith, He is saying, is not a product of our unregenerate human natures. It is, rather, the Spirit alone who can give life to our dead souls that we may believe. Jesus is telling the same thing to Nicodemus in John 3, using the same type of language. In verse 6 Jesus tells him, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” And unless one is born this way he can neither see nor enter the kingdom of God. Jesus never gives Nicodemus an imperative (command) to be born again, but instead, tells him what must happen to him for eternal life to be a reality. Belief springs from a change of nature, for the old man considers the gospel foolish and thus cannot comprehend it (1 Cor 2:14).
I have heard preachers say to people, “all you need to do is believe” as if this were the easiest thing in the world, but the natural man is unwilling to submit to the gospels' humbling terms. It is the massive affront to our pride to believe that we have no hope save in Jesus alone. We see this at work in this passage when, at the end of John chapter six many of those who previously were with Jesus left because his teaching was too hard and only the twelve were left. Peter confesses belief however, and Jesus responds, “…have I not chosen you?” But what is so hard about this that everyone else leaves Jesus? Hard because the gospel of grace alone strips man of all hope that he could have to contribute something, be it ever so small, to his own salvation. Never underestimate the reality of our sinful nature deceiving you this way. The gospel forces us to see our own spiritual impotence and bankruptcy in contributing anything or even lifting a finger toward our own salvation. But those who do believe the gospel we can know with certainty that the Holy Spirit has quickened them and is doing a work of grace in them. As John says in his first epistle, trusting Christ is the immediate result ot the new birth, not the cause of it:
“Everyone who believes that Jesus is the Christ has been born of God” (1 John 5:1)
It is also important to understand that Jesus “will never cast out [those the Father has given Him].” (John 6:37). This is important because those who reject the perseverance of the saints, believing that Christ does not preserve us to the end, are in effect saying that we must somehow maintain our justification before God. This is to believe that Jesus’ atonement for us is not sufficient for salvation. This is a borderline heretical view akin to what Roman Catholics believe because it makes maintenance of justification/salvation the work of man and not Christ.
To conclude, Jesus tells us that all those whom God gives to the Son will believe in the Son and no one will believe in the Son whom God does not grant to do so. I bring this passage up to you because it is one of the most forceful passages in all of Scripture relating to the invincibility of saving grace. The grace of the Holy Spirit in regeneration is not only sufficient but efficient, unfailingly bringing about God’s desired result. We may resist the gospel when hearing the outward call and even resist stirrings of the Holy Spirit, but no one resists the inward quickening and call of God (Rom 8:30; 1 Cor 1:22-24). In the Old Testament sometimes God would discipline Israel by telling them their crops would fail even though they labored to sow seed. This is proof that all that we do in this world such as planting crops requires the prior blessing of God if it is to be fruitful. Similarly Paul uses an agricultural metaphor when speaking of casting the seed of the gospel. He says, “I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth.” This simply means that people need to hear the gospel in order to be saved, but we can preach till we a blue in the face and nothing will take root unless the Holy Spirit sovereignly applies that word to the heart that one might hear.
To use some biblical imagery, we cast the seed of the gospel indiscriminately because the Holy Spirit alone can “germinate” the word, so to speak, unto life in Christ. The fallow ground of our hearts must first be plowed up by God, for the soil of our heart is not good by nature, but only by grace. The seed will not find good soil until God makes it so. For Ezekiel the prophet says:
“I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.” (Ezekiel 36:25-27)
Notice that in order for obedience to take place the Lord must first cleanse our hearts, put a new spirit in us and remove our hardened uncircumcised heart. No one believes and obeys while their heart is still stone. Our blind eyes must be opened; our deaf ears unstopped and corrupt nature must be supernaturally changed by the Holy Spirit, for man to begin to have any good thoughts about Christ.
Wednesday, February 18, 2009
Tuesday, February 17, 2009
New Book By Voddie
Description: All parents want their daughters to marry godly young men. But which qualities, specifically, should they be looking for?
What will you say when that certain young man sits down in your living room, sweaty-palmed and tongue-tied, and asks your permission to marry your daughter? What criteria should he meet before the two of them join together for life? What He Must Be… If He Wants to Marry My Daughter outlines ten qualities parents should look for in a son-in-law, including trustworthiness, a willingness to lead his family, an understanding of his wife’s role, and various spiritual leadership qualities.
Author Voddie Baucham follows up on his popular book Family Driven Faith with this compelling apologetic of biblical manhood. By studying the principles outlined in his book, parents who want their daughter to marry a godly man—as well as those who want their sons to become godly men—will be well equipped to help their children look for and develop these God-honoring qualities.
"Voddie Baucham believes that fathers have a significant responsibility to protect and guide their daughters as they prepare for marriage. One need not agree with everything in this book to benefit greatly from the practical wisdom contained in its pages. As the father of two teenage daughters, I plan to keep this book close at hand."
--Andreas Kostenberger, author, God, Marriage & Family
About the Author
Voddie Baucham Jr. is the preaching pastor of Grace Family Baptist Church in Spring, Texas. Author of Family Driven Faith and The Ever-Loving Truth, Baucham is also a sought-after preacher and conference speaker. He and his wife, Bridget, live in Texas with their four children.
Monday, February 16, 2009
Sunday, February 15, 2009
Thursday, February 12, 2009
What is Mercy Anyway?
It is one of those biblical terms that every believer has heard, many use, but few can properly define. Therefore, I want to give you two definitions of mercy: (1) Mercy is the kind, sympathetic, and forgiving treatment of others that works to relieve their distress and cancel their debt. Or (2) mercy is compassion combined with forbearance and action.
These two definitions tell us a lot about what mercy is, why it is needed, and how it expresses itself. Mercy is much more than the pang of sympathy you momentarily feel when you walk by the homeless panhandler on the street…Mercy is driven by three character qualities:
Compassion: Compassion is a deep awareness of another’s suffering that leads to a desire to help. Compassion sees beyond one’s own difficulties to care about the difficulties of others.
Forgiveness: Forgiveness pardons a person for an offense without treating him like a criminal or harboring resentment against him.
Forbearance: Forbearance is patience under provocation. It is willing to stand alongside someone in trouble even though it makes life more difficult.
Mercy look at the trouble of others and cares, acts, forgives, and perseveres.
What Makes Mercy So Essential?
Like many other qualities of a good relationship, mercy is essential because our relationships take place in the middle of the great redemptive story. We live in a fallen world and face difficulty and distress while we simultaneously struggle with the sin that remains in us. Mercy is needed because neither the world we live in nor the people who inhabit it are perfect.
None of us could live in a world where there was only justice. Because of our sin, none of us is ready to have pure justice exercised in our direction. Without mercy, we would all be doomed! So until God’s kingdom comes, he withholds his final justice. He gives us one more day to confess and turn from wrong. He is amazingly patient, infinitely kind, and incredibly forgiving. His compassion causes his justice to wait and his mercy to act. And since God has decided to respond to his world with mercy, this gives us more of a call to be merciful ourselves. Yet we tend to get mercy and justice all mixed up. We want mercy for ourselves because we want our lives to be more comfortable, and we want justice for the other guy because we want our lives to be comfortable. As self-absorbed sinners, we simply don’t deal with distressed and flawed people. But it is impossible to have relationships without being troubled by the trouble of others.
The bible’s teaching on mercy is clear. Until God’s kingdom comes and everything broken is restored, there will continue to be suffering. As long as God chooses to give sinners one more opportunity to repent, the distress of living in a fallen world will continue. That is why mercy is an essential ingredient of any godly relationship. Mercy is what we have received and what we are called to give. Mercy is my commitment to live alongside you in this broken world even though I will suffer with you, for you, and because of you. I will do everything I can to relieve your distress.
Mercy means you expect suffering in your relationships and are willing to endure it.
Mercy means you are willing to live with the poor.
Mercy means you resist the temptation to favoritism.
Mercy means you are committed to persevere in hardship.
Mercy rejects a “personal happiness” agenda.
Mercy means you live with a commitment to forgive.
Mercy means you overlook minor offences.
Mercy does not compromise what is morally right and true.
A commitment to mercy will reveal the treasures of your heart.
Pages 135-139 of Relationships: A Mess Worth Making by Tim Lane and Paul Tripp.
These two definitions tell us a lot about what mercy is, why it is needed, and how it expresses itself. Mercy is much more than the pang of sympathy you momentarily feel when you walk by the homeless panhandler on the street…Mercy is driven by three character qualities:
Compassion: Compassion is a deep awareness of another’s suffering that leads to a desire to help. Compassion sees beyond one’s own difficulties to care about the difficulties of others.
Forgiveness: Forgiveness pardons a person for an offense without treating him like a criminal or harboring resentment against him.
Forbearance: Forbearance is patience under provocation. It is willing to stand alongside someone in trouble even though it makes life more difficult.
Mercy look at the trouble of others and cares, acts, forgives, and perseveres.
What Makes Mercy So Essential?
Like many other qualities of a good relationship, mercy is essential because our relationships take place in the middle of the great redemptive story. We live in a fallen world and face difficulty and distress while we simultaneously struggle with the sin that remains in us. Mercy is needed because neither the world we live in nor the people who inhabit it are perfect.
None of us could live in a world where there was only justice. Because of our sin, none of us is ready to have pure justice exercised in our direction. Without mercy, we would all be doomed! So until God’s kingdom comes, he withholds his final justice. He gives us one more day to confess and turn from wrong. He is amazingly patient, infinitely kind, and incredibly forgiving. His compassion causes his justice to wait and his mercy to act. And since God has decided to respond to his world with mercy, this gives us more of a call to be merciful ourselves. Yet we tend to get mercy and justice all mixed up. We want mercy for ourselves because we want our lives to be more comfortable, and we want justice for the other guy because we want our lives to be comfortable. As self-absorbed sinners, we simply don’t deal with distressed and flawed people. But it is impossible to have relationships without being troubled by the trouble of others.
The bible’s teaching on mercy is clear. Until God’s kingdom comes and everything broken is restored, there will continue to be suffering. As long as God chooses to give sinners one more opportunity to repent, the distress of living in a fallen world will continue. That is why mercy is an essential ingredient of any godly relationship. Mercy is what we have received and what we are called to give. Mercy is my commitment to live alongside you in this broken world even though I will suffer with you, for you, and because of you. I will do everything I can to relieve your distress.
Mercy means you expect suffering in your relationships and are willing to endure it.
Mercy means you are willing to live with the poor.
Mercy means you resist the temptation to favoritism.
Mercy means you are committed to persevere in hardship.
Mercy rejects a “personal happiness” agenda.
Mercy means you live with a commitment to forgive.
Mercy means you overlook minor offences.
Mercy does not compromise what is morally right and true.
A commitment to mercy will reveal the treasures of your heart.
Pages 135-139 of Relationships: A Mess Worth Making by Tim Lane and Paul Tripp.
National NCFIC Conference – The Sufficiency of Scripture for Church and Family Life
Join speakers Ken Ham, Doug Phillips, Voddie Baucham, Paul Washer, Joe Morecraft, Kevin Swanson and others for a groundbreaking conference on the sufficiency of the Word of God for the local church and home life.
The speaker team will affirm their belief that scripture alone is capable of supplying the right answers to our modern day questions on home and church life.This conference will seek to fortify our understanding of the doctrine of the sufficiency of scripture and to illustrate how it applies in church and family life. We believe that the doctrine of the sufficiency of scripture is the most important doctrinal battle ground in the church today. Hanging in the balance is purity of the Church.
Article I of the NCFIC confession reads,
"We affirm that our all-wise God has revealed Himself and His will in a completed revelation—the sixty-six books of the Old and New Testaments—which is fully adequate in both content and clarity for “everything pertaining to life (salvation) and godliness (sanctification)” including the ordering of the church and the family (2 Pet. 1:3-4; 2 Tim. 3:16-17).
We deny that God’s people should treat His Word as inadequate for church and family life by supplementing His completed revelation with humanistic psychology, corporate business models, and modern marketing techniques."Imagine a church and home life that has been created out of the wellspring of the wisdom of God."
This Conference will be held at the Northern Kentucky Convention Center.
For more information email David Brown: Dbrown@NCFIC.org
Registration: Coming Soon
Monday, February 9, 2009
Growing in Grace & Conscious of Sin
Due to a rising sense of sin, many genuine Christians, as they grow in grace, may occasionally have doubts arise as to the assurance of their conversion. We can feel that grace is declining when our awareness of inner corruption is growing. Our pride, our lusts and other corruptions swell up in our breasts and so we wonder if our conversion is real, or at least wonder where God is in all of this. Rather than being comforted, we feel extraordinary discomfort. We become worried and irritated and wonder how it is that we feel guiltier than ever.
If you are complaining to yourself in this way, let me ask you this: Were these corruptions in you before you began to sense their reality? If you are human you answered in the affirmative. You may have noticed them before but not been humbled by them, but now your soul is vexed and brought low by them. This might seem strange but actually you are finally judging yourself aright. This is not a sign of grace decay and decline but, on the contrary, a sign that you are growing in grace. If you notice your sin more, it is because you have more light, because the Lord has made you more sensitive to it. This is actually a sign that God united you to Himself in Christ, and a sign of a thriving Christian. For if God is with you, you will be more discomforted than ever in the presence of your own sin. This means the Spirit is doing His work. The result is that we may think ourselves even more vile sinners than we previously thought. Christian, take note, if this is the case, this is not the love of sin growing in your heart but the love of the Savior. You only make this judgment against yourself because God has made you His and jealously desires your entire heart. That you now finally take notice of these things means that the gospel is at work in you, and additionally, that sin will no longer keep you in bondage but that the Lord is now both freeing you and purging sin from you. The sense of it and the growing distaste for it is the evidence that He is saving you from both the guilt and power of sin. The Son of God has arisen in your bosom and thus the cold glacier has begun to melt as His warmth and love fills you. So if you feel the pangs of more sin in your heart as a Christian see it as a sign that the Lord is moving you on to greater maturity, not less. It seems most dark before sunrise. So if you are irritated rather than comforted, it is not a sign that grace is declining … more likely it is a sign that it is increasing. Humility is better developed in harsh conditions than under the mild comfort of a San Diego day.
-J.W. Hendryx
If you are complaining to yourself in this way, let me ask you this: Were these corruptions in you before you began to sense their reality? If you are human you answered in the affirmative. You may have noticed them before but not been humbled by them, but now your soul is vexed and brought low by them. This might seem strange but actually you are finally judging yourself aright. This is not a sign of grace decay and decline but, on the contrary, a sign that you are growing in grace. If you notice your sin more, it is because you have more light, because the Lord has made you more sensitive to it. This is actually a sign that God united you to Himself in Christ, and a sign of a thriving Christian. For if God is with you, you will be more discomforted than ever in the presence of your own sin. This means the Spirit is doing His work. The result is that we may think ourselves even more vile sinners than we previously thought. Christian, take note, if this is the case, this is not the love of sin growing in your heart but the love of the Savior. You only make this judgment against yourself because God has made you His and jealously desires your entire heart. That you now finally take notice of these things means that the gospel is at work in you, and additionally, that sin will no longer keep you in bondage but that the Lord is now both freeing you and purging sin from you. The sense of it and the growing distaste for it is the evidence that He is saving you from both the guilt and power of sin. The Son of God has arisen in your bosom and thus the cold glacier has begun to melt as His warmth and love fills you. So if you feel the pangs of more sin in your heart as a Christian see it as a sign that the Lord is moving you on to greater maturity, not less. It seems most dark before sunrise. So if you are irritated rather than comforted, it is not a sign that grace is declining … more likely it is a sign that it is increasing. Humility is better developed in harsh conditions than under the mild comfort of a San Diego day.
-J.W. Hendryx
Doesn't the doctrine of unconditional election make God an arbitrary tyrant?
In Romans 9, when Paul is speaking very clearly of God's unconditional election of some, and not others, to eternal salvation, a hypothetical objector to this doctrine raises that very question: “If it is as you say, Paul, and God loved Jacob and hated Esau before they were born, or had done anything good or bad, just so that his own purposes might stand in election, does that not mean he is arbitrary and unjust?” (see Rom. 9:14). Paul's response to this is a resounding, “Of course not! May it never be!” God is not arbitrary or unjust – but he does elect individuals to mercy and hardens others as he sees fit, and for no good will or exertion that he sees in anyone (Rom. 9:15-16). He hardened Pharaoh according to his purpose of displaying his glory in all the earth, and he sovereignly chooses to have mercy on whomever he will, to display the glory of his grace (Rom. 9:17; cf. Rom. 9:22-24). In sum, “Therefore, he has mercy on whom he will and he hardens whom he will” (Rom. 9:18).
We would do well to heed Christ's parable of the workers in the vineyard (Matthew 20:1-16): just because God chooses to have mercy upon some does not make him unjust or arbitrary for giving to others their just deserts. It is his free, undeserved mercy and grace that he holds forth in salvation, and he may do with it as he will. We may not fathom the deep and mysterious ways of God (Rom. 11:33-36); but woe to that one who foolishly says, “I see no reason for why God chooses some and not others, so he must be arbitrary and unjust”. On the contrary, O foolish man, you would do well to say with Job, “Behold, I am of little worth; what shall I answer you? I lay my hand upon my mouth” (Job 40:4).
We would challenge you to wrestle with the following verses. Paul encountered this very same argument against election in Romans 9:18-23; that it would make God unjust and arbitrary:
18 So then He has mercy on whom He desires, and He hardens whom He desires.
19 You will say to me then, "Why does He still find fault? For who resists His will?"
20 On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, "Why did you make me like this," will it?
21Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use?
22 What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction?
23 And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory,
To begin with, Paul would not ask this hypothetical question unless He believed the ultimate determination of ones salvation to be in the hands of God alone. Paul is saying that God has the sovereign right to do with us whatever He wants. Will you deny Him this right? This points to an even greater truth: that there is no higher principle in the universe than God Himself. The Hebrew God of the Bible is nothing like the Greek gods which must yield to some greater truth. God is the ultimate Truth and therefore, if He determines something it is, by definition, not arbitrary. In other words, there is no better reason for anything than the fact that God determines it. We should draw no comfort from the theology that promotes a god who must yield to something greater than Himself. Further, since we know the character of God we must not think that, on His side, God had no internal reasons or causes for saving some and not others - - “since the divine purpose always conspires with His wisdom and does nothing without reason or rashly; although these reasons and causes have not been revealed to us. In His counsels and works no cause is apparent, it is yet hidden with Him, so that He has decreed nothing except justly and wisely according to His good pleasure founded on His gracious love towards us.” (Heppe, Reformed Dogmatics) Just because we don’t know His internal reason for choosing some to faith and not others is not reason enough to reject it. In the absence of relevant data, we, therefore, have no reason whatsoever to assume the worse, so there are no legitimate grounds for doubting the goodness of God here. Therefore, to doubt that God can choose us based solely on his good pleasure, is to doubt the goodness of God. The "foreseen faith" people are, in effect, saying that they cannot trust God in making this choice and prefer it to be left up to the fallen individual, as if he would make a better choice than God. This would also make God's love toward us conditional and based on some inherent talent, wisdom or strangth found in the individual rather than in God Himself.
We would do well to heed Christ's parable of the workers in the vineyard (Matthew 20:1-16): just because God chooses to have mercy upon some does not make him unjust or arbitrary for giving to others their just deserts. It is his free, undeserved mercy and grace that he holds forth in salvation, and he may do with it as he will. We may not fathom the deep and mysterious ways of God (Rom. 11:33-36); but woe to that one who foolishly says, “I see no reason for why God chooses some and not others, so he must be arbitrary and unjust”. On the contrary, O foolish man, you would do well to say with Job, “Behold, I am of little worth; what shall I answer you? I lay my hand upon my mouth” (Job 40:4).
We would challenge you to wrestle with the following verses. Paul encountered this very same argument against election in Romans 9:18-23; that it would make God unjust and arbitrary:
18 So then He has mercy on whom He desires, and He hardens whom He desires.
19 You will say to me then, "Why does He still find fault? For who resists His will?"
20 On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, "Why did you make me like this," will it?
21Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use?
22 What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction?
23 And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory,
To begin with, Paul would not ask this hypothetical question unless He believed the ultimate determination of ones salvation to be in the hands of God alone. Paul is saying that God has the sovereign right to do with us whatever He wants. Will you deny Him this right? This points to an even greater truth: that there is no higher principle in the universe than God Himself. The Hebrew God of the Bible is nothing like the Greek gods which must yield to some greater truth. God is the ultimate Truth and therefore, if He determines something it is, by definition, not arbitrary. In other words, there is no better reason for anything than the fact that God determines it. We should draw no comfort from the theology that promotes a god who must yield to something greater than Himself. Further, since we know the character of God we must not think that, on His side, God had no internal reasons or causes for saving some and not others - - “since the divine purpose always conspires with His wisdom and does nothing without reason or rashly; although these reasons and causes have not been revealed to us. In His counsels and works no cause is apparent, it is yet hidden with Him, so that He has decreed nothing except justly and wisely according to His good pleasure founded on His gracious love towards us.” (Heppe, Reformed Dogmatics) Just because we don’t know His internal reason for choosing some to faith and not others is not reason enough to reject it. In the absence of relevant data, we, therefore, have no reason whatsoever to assume the worse, so there are no legitimate grounds for doubting the goodness of God here. Therefore, to doubt that God can choose us based solely on his good pleasure, is to doubt the goodness of God. The "foreseen faith" people are, in effect, saying that they cannot trust God in making this choice and prefer it to be left up to the fallen individual, as if he would make a better choice than God. This would also make God's love toward us conditional and based on some inherent talent, wisdom or strangth found in the individual rather than in God Himself.
Sunday, February 8, 2009
Excerpt from Spiritual Depression by MLJ
Psalm 42
As a deer pants for flowing streams,
so pants my soul for you, O God.
My soul thirsts for God,
for the living God.
When shall I come and appear before God?
My tears have been my food
day and night,
while they say to me all the day long,
“Where is your God?”
These things I remember,
as I pour out my soul:
how I would go with the throng
and lead them in procession to the house of God
with glad shouts and songs of praise,
a multitude keeping festival.
Why are you cast down, O my soul,
and why are you in turmoil within me?
Hope in God; for I shall again praise him,
my salvation and my God.
My soul is cast down within me;
therefore I remember you
from the land of Jordan and of Hermon,
from Mount Mizar.
Deep calls to deep
at the roar of your waterfalls;
all your breakers and your waves
have gone over me.
By day the Lord commands his steadfast love,
and at night his song is with me,
a prayer to the God of my life.
I say to God, my rock:
“Why have you forgotten me?
Why do I go mourning
because of the oppression of the enemy?”
As with a deadly wound in my bones,
my adversaries taunt me,
while they say to me all the day long,
“Where is your God?”
Why are you cast down, O my soul,
and why are you in turmoil within me?
Hope in God; for I shall again praise him,
my salvation and my God.
… the first thing we have to learn is what the Psalmist learned—we must take ourselves in hand. This man was not content just to lie down and commiserate with himself. He does something about it, he takes himself in hand. But he does something which is more important still, that is he talks to himself. This man turns to himself and says: “Why are thou cast down O my soul, why art thou disquieted within me?” He is talking to himself, he is addressing himself. “But”, says someone, “is that not the one thing we should not do since our great trouble is that we spend too much time with ourselves? Surely it contradicts what you have already said. You warned us against morbidity and introspection, and now you tell us that we have to talk to ourselves!”
How do we reconcile the two things? In this way. I say that we must talk to ourselves instead of allowing “ourselves” to talk to us! Do you realize what this means?
I suggest that the main trouble in this whole matter of spiritual depression in a sense is this: that we allow our self to talk to us instead of talking to our self.
Am I trying to be delibrately paradoxical? Far from it. This is the very essence of wisdom in this matter. Have you realized that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yourself? Take those thoughts that come to you the moment you wake up in the morning. You have not originated them but they are talking to you, they bring back the problems of yesterday, etc. Somebody is talking. Who is talking to you? Your self is talking to you. Now this man’s treatment was this: instead of allowing this self to talk to him, he starts talking to himself. “Why art thou cast down, O my soul?” he asks. His soul had been depressing him, crushing him. So he stands up and says,: “Self, listen for moment, I will speak to you.” Do you know what I mean? If you do not, you have had but little experience.
(Martyn-Lloyd Jones in “Spiritual Depression”, pages 20-21)
As a deer pants for flowing streams,
so pants my soul for you, O God.
My soul thirsts for God,
for the living God.
When shall I come and appear before God?
My tears have been my food
day and night,
while they say to me all the day long,
“Where is your God?”
These things I remember,
as I pour out my soul:
how I would go with the throng
and lead them in procession to the house of God
with glad shouts and songs of praise,
a multitude keeping festival.
Why are you cast down, O my soul,
and why are you in turmoil within me?
Hope in God; for I shall again praise him,
my salvation and my God.
My soul is cast down within me;
therefore I remember you
from the land of Jordan and of Hermon,
from Mount Mizar.
Deep calls to deep
at the roar of your waterfalls;
all your breakers and your waves
have gone over me.
By day the Lord commands his steadfast love,
and at night his song is with me,
a prayer to the God of my life.
I say to God, my rock:
“Why have you forgotten me?
Why do I go mourning
because of the oppression of the enemy?”
As with a deadly wound in my bones,
my adversaries taunt me,
while they say to me all the day long,
“Where is your God?”
Why are you cast down, O my soul,
and why are you in turmoil within me?
Hope in God; for I shall again praise him,
my salvation and my God.
… the first thing we have to learn is what the Psalmist learned—we must take ourselves in hand. This man was not content just to lie down and commiserate with himself. He does something about it, he takes himself in hand. But he does something which is more important still, that is he talks to himself. This man turns to himself and says: “Why are thou cast down O my soul, why art thou disquieted within me?” He is talking to himself, he is addressing himself. “But”, says someone, “is that not the one thing we should not do since our great trouble is that we spend too much time with ourselves? Surely it contradicts what you have already said. You warned us against morbidity and introspection, and now you tell us that we have to talk to ourselves!”
How do we reconcile the two things? In this way. I say that we must talk to ourselves instead of allowing “ourselves” to talk to us! Do you realize what this means?
I suggest that the main trouble in this whole matter of spiritual depression in a sense is this: that we allow our self to talk to us instead of talking to our self.
Am I trying to be delibrately paradoxical? Far from it. This is the very essence of wisdom in this matter. Have you realized that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yourself? Take those thoughts that come to you the moment you wake up in the morning. You have not originated them but they are talking to you, they bring back the problems of yesterday, etc. Somebody is talking. Who is talking to you? Your self is talking to you. Now this man’s treatment was this: instead of allowing this self to talk to him, he starts talking to himself. “Why art thou cast down, O my soul?” he asks. His soul had been depressing him, crushing him. So he stands up and says,: “Self, listen for moment, I will speak to you.” Do you know what I mean? If you do not, you have had but little experience.
(Martyn-Lloyd Jones in “Spiritual Depression”, pages 20-21)
Friday, February 6, 2009
Thursday, February 5, 2009
THE VERDICT IS ALREADY KNOWN
“Justification is a presently experienced reality, assuming union with Christ by faith, which anticipates the final day of judgment.
The verdict of this final-day court has already been announced, although ensuing history continues. Justification is an end-time event in which the believer stands already, as if in an anticipative sense. Those united to Christ are justified from all guilt — past, present, and future. God’s final justifying action awaits the end of history, though the verdict is already known, and celebrated daily in Christian preaching and worship.
Justification on the last day consists of a declaration of righteousness, and an actual admission into glory. There are not two justifications, one by God and another confirmed by our obedience, nor one that occurs with faith, and a final justification that occurs at the end time dependent on our works. There is only one justification, and that is the one that occurs on the cross.”
—Thomas Oden, The Justification Reader (Grand Rapids: Eeerdmans, 2002), 68-69
The verdict of this final-day court has already been announced, although ensuing history continues. Justification is an end-time event in which the believer stands already, as if in an anticipative sense. Those united to Christ are justified from all guilt — past, present, and future. God’s final justifying action awaits the end of history, though the verdict is already known, and celebrated daily in Christian preaching and worship.
Justification on the last day consists of a declaration of righteousness, and an actual admission into glory. There are not two justifications, one by God and another confirmed by our obedience, nor one that occurs with faith, and a final justification that occurs at the end time dependent on our works. There is only one justification, and that is the one that occurs on the cross.”
—Thomas Oden, The Justification Reader (Grand Rapids: Eeerdmans, 2002), 68-69
Wednesday, February 4, 2009
A Return To Holiness - SINS OF THOUGHT!
1) Is your mind filled with thoughts of Christ?
a) Do you think more about work and recreation?
b) Are you filled with unclean thoughts?
c) Are you plagued with angry and bitter thoughts?
Scripture Refs: 2 Cor 10:5, Matt 5:27
2) Do lustful unclean thoughts fill your mind?
a) Do you watch programs with a motive to lust?
b) Are you sensitive and conscious of unpure thoughts?
c) Do you strive to replace unclean thoughts?
Scripture Refs: Matt 5:27, Rom 12:2
3) People & Things vs The Lord
a) Do you make a daily effort to think on the things of God?
b) Do you make it a purpose to read the Bible daily?
c) Can you love God & not His Word?
Scripture Refs: Matt 6:24, Col 3:1-5, Ps 1:1-2, Ps 119:11-15
4) Improper Motives in your worship of God
a) What are your motives in prayer?
b) Do you seek God for what He can do for you or out of love for Him?
c) Do you seek praise of men rather than just simply pleasing God?
d) Do you come to worship to bow down before God and repent?
e) Did you attend worship last Lord’s Day to reverence God or to seek His blessing?
Scripture Refs: James 4:3, Matt 15:7-9, Amos 5
5) The pursuit of holiness is a spiritual mindset.
a) Bible reading & prayer are the primary means of pursuing holiness.
b) Is your mind filled with how to acheive more holiness?
c) Do you read and meditate on various Scriptures fro self examination?
Scripture Refs: Heb 12:14, 1 John 3:2-3
It is my prayer that these brief points will cause you to more earnestly seek for holiness of life and cause you to consistantly undergo self examination. May we with all urgency and determination “work out our salvation with fear and trembling, for it is God who works in an through us to will and to do…”
Soli Deo Gloria!
a) Do you think more about work and recreation?
b) Are you filled with unclean thoughts?
c) Are you plagued with angry and bitter thoughts?
Scripture Refs: 2 Cor 10:5, Matt 5:27
2) Do lustful unclean thoughts fill your mind?
a) Do you watch programs with a motive to lust?
b) Are you sensitive and conscious of unpure thoughts?
c) Do you strive to replace unclean thoughts?
Scripture Refs: Matt 5:27, Rom 12:2
3) People & Things vs The Lord
a) Do you make a daily effort to think on the things of God?
b) Do you make it a purpose to read the Bible daily?
c) Can you love God & not His Word?
Scripture Refs: Matt 6:24, Col 3:1-5, Ps 1:1-2, Ps 119:11-15
4) Improper Motives in your worship of God
a) What are your motives in prayer?
b) Do you seek God for what He can do for you or out of love for Him?
c) Do you seek praise of men rather than just simply pleasing God?
d) Do you come to worship to bow down before God and repent?
e) Did you attend worship last Lord’s Day to reverence God or to seek His blessing?
Scripture Refs: James 4:3, Matt 15:7-9, Amos 5
5) The pursuit of holiness is a spiritual mindset.
a) Bible reading & prayer are the primary means of pursuing holiness.
b) Is your mind filled with how to acheive more holiness?
c) Do you read and meditate on various Scriptures fro self examination?
Scripture Refs: Heb 12:14, 1 John 3:2-3
It is my prayer that these brief points will cause you to more earnestly seek for holiness of life and cause you to consistantly undergo self examination. May we with all urgency and determination “work out our salvation with fear and trembling, for it is God who works in an through us to will and to do…”
Soli Deo Gloria!
Sunday, February 1, 2009
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