A Farewell Thought to June of 2008

In God's providence, He has allowed me to spend this month largely in Philippians 2:5-11 and Philippians 3:1-11. These texts have truly been a blessing to my soul, as God has granted to me from them a greater treasuring of Jesus Christ above all things. Christ's self-humiliation has astounded me, while His recommendation to follow His mindset has, in itself, served to bring me low quite often in the past 30 days as I continue to battle with sin, selfishness, and evangelical apathy. His super-exaltation has become my battle cry - my Jesus is the Great "I AM"! He is Sovereign Savior and Lord (cf. Isaiah 45). It has also served to give me an earnest anticipation of His future exaltation when every knee will bow and every tongue confess that Jesus Christ is Lord - to the glory of God the Father. But I am also exceedingly thankful that in His majestic grace and mercy, He has bent my knee and clothed my tongue with His praises, and not left me to myself like many who will do the same with much bitterness and horror at the revelation of His mighty wrath - though this has also tenderized my heart and mind towards the lost who currently stand in such a position.

Philippians 3:1-11 has simply forced me, wonderfully forced me, to gaze longingly and musingly at the supremacy of Christ - how treasuring Jesus helps us to endure the toughest of trials, for in Him exists a triumphant joy that serves to strengthen us in the midst of our deepest loss and greatest sufferings for His sake. His Gospel stands supreme against all contemporary "Judaizers" - Jesus is completely sufficient to save. Paul has defined for me a wonderful caricature of the Christian as one who (1) worships by the Spirit of God, (2a) glories in Christ Jesus, (2b) puts no confidence in the flesh, (3) counts all things loss because of the surpassing worth of knowing Christ Jesus, (4) whose great passion is to "gain Christ and be found in Him," - which means to forfeit the righteousness of works that we so earnestly contend for as the basis of salvation before Christ, and instead, to trust in the righteousness from God that depends on faith in Christ, a.k.a., a perfect imputed (alien) righteousness given on the basis of faith alone! (5) But also one who in contemplation of the supremacy of Christ - Savior, Lord, Righteousness, Treasure - and the faith that binds one to Him, yearns - yearns! - to know and be transformed by the sanctifying power of Christ's resurrection - an earnest knowing, sharing, conforming, and attaining! - to know Him, to know Jesus Christ - with increasing intimacy! This will help us suffer the loss of all things for His sake - and we must!

Lastly, my wife and I have been given over to the consideration of "counting all things loss" - not just confidence in the flesh for salvation, but quite literally, the adding up and counting of all things as LOSS for the sake of Christ. It is as John Piper is well-known to have said in that wonderful dialogue on the prosperity gospel - that when one suffers the loss of all things, even and especially those things most dear to them, and he or she can still say that Christ is enough, Jesus is all-satisfying, God is the strength of my heart and my portion forever - this makes Jesus look beautiful! I don't know about you, but I want to make Jesus look beautiful, because He is supremely beautiful. I have thought - what is most dear to me in this life - my wife - the prospect of children with her - family - friends - my own life - these we must hate, these we must consider rubbish in so far as they hinder us from gaining Christ (Luke 14:26 cf. Philippians 3:8-9), for in themselves they are of the sweetest blessings of God. To write LOSS over everything in this life, so that when and if we are to suffer the loss of it, it will not sideline us for Christ, but though we grieve, it will strengthen our dependency upon and delight in and propagation of Him - Jesus, the Lord, to the glory of God.

I will, therefore, leave you and this month now passed in history with a parable and a thought to sum up God's work in me:

Parable: "The kingdom of heaven is like a merchant in search of fine pearls, who, on finding one pearl of great value, went and sold all that he had and bought it," Matthew 13:45-46.

Thought: If God were to require your life from you this very hour, what would you want Him to find you supremely treasuring? And thus, what are you supremely treasuring? Kingdoms that an hour in hell will cause you to quickly forget? Or Jesus Christ, the Pearl of Glory? And, ah, that we would endeavor at all costs to set this Pearl before all men!

For us all, may it be the latter in Jesus' beautiful name. Amen.

Concerning Moral Free Will and Irresistable Grace/ Effectual Calling: A Definition for Any Inquirers

Here are some definitions/ discussions that I find in keeping with the Scriptures and, thus, the doctrine of Christ concerning the will of human beings. This I provide in light of the blog I posted on Daniel Akin's article concerning Divine Sovereignty and human responsibility, where it was made clear that I love what Akin addresses and clarifies. These links I offer, however, to make plain a better definition or discussion of the ideas of human moral agency and omnipotent grace:

The Westminster Confession of Faith, Chapter IX.
From Desiring God

And a definition from the Canons of Dort:

Article 12: Regeneration a Supernatural Work
And this is the regeneration, the new creation, the raising from the dead, and the making alive so clearly proclaimed in the Scriptures, which God works in us without our help. But this certainly does not happen only by outward teaching, by moral persuasion, or by such a way of working that, after God has done his work, it remains in man's power whether or not to be reborn or converted. Rather, it is an entirely supernatural work, one that is at the same time most powerful and most pleasing, a marvelous, hidden, and inexpressible work, which is not lesser than or inferior in power to that of creation or of raising the dead, as Scripture (inspired by the author of this work) teaches. As a result, all those in whose hearts God works in this marvelous way are certainly, unfailingly, and effectively reborn and do actually believe. And then the will, now renewed, is not only activated and motivated by God but in being activated by God is also itself active. For this reason, man himself, by that grace which he has received, is also rightly said to believe and to repent.

Counting All Things Loss in View of Our Treasury, Jesus Christ

Something every Christian ought to do - and I would say immediately upon conversion - is count the cost of following Jesus Christ. In Philippians 3 Paul defines the Christian as one who worships by the Spirit of God, glories in Christ Jesus, puts no confidence in the flesh, and as one who considers the cost of knowing Christ, counting all things loss in order to gain Him. Our Lord said as much, and the apostle Paul was certainly convinced. Jesus said,

"If anyone would come after me, let him deny himself and take up his cross daily and follow me...whoever loses his life for my sake will save it," Luke 9:23.

"If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid the foundation and is not able to finish, all who see it begin to mock him, saying, 'This man began to build and was not able to finish,'" Luke 14:26-30.

These things our Lord said when great crowds accompanied him. Does this not seem to contrast in a great way the methodology of today designed to bring masses of people in to the church? He does not comfort them with worldly pleasantries - no, to be a disciple of Jesus Christ you had to write LOSS over those things that are most dear to you in this world - your wife, your children, your family and friends, etc. But there is good reason: Jesus is the Treasure; Jesus is to be our dearest delight. He comforts us rather with the prospect of Himself - Jesus is our only GAIN. This is (but by grace) a nearly unbearable word - when a child comes forth from the womb, a climactic moment in this life, we write "loss" over them for the sake of Christ so that if we actually suffered the loss of them (although we will rightly grieve with many tears and sorrows and wailings) we will not be sidelined for the cause of Christ, but rather we will know Christ more intimately, extol Him more passionately, describe Him to the lost more all-satisfyingly - Christ is the Treasure, and He is our portion...forever.

If we treasure Jesus above all else, then "all else" becomes expendable for His sake. If Christ is most dear to us, and we suffer the loss of those things beneath Him, then we maintain that no matter the loss, Christ we still have. What is it to suffer the loss of those things which we have already considered loss...that we may gain Christ and be found in Him? I find this extremely heavy but a necessary meditation. Have I..have you counted the cost of following Christ, and thus, written LOSS over everything because of the surpassing worth of knowing Christ Jesus our Lord? Not only our pre-Christian confidence in the flesh as the basis of salvation, although this is essential to salvation; but everything that in any circumstance would hinder us from knowing, gaining, and treasuring Christ above all else!

Our Lord told Ananias of Paul, "For I will show him how much he must suffer for the sake of my name," - a name that Christ chose Paul to carry to the Gentiles and kings and the children of Israel, - and why is suffering for carrying this name essentially linked, - because, "there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved," Acts 4:12. That is, to the exclusion of every other name - Buddha, Muhammad, or Brian. This will cause us to suffer - carrying the name in which lies the Person and Work unto an exclusive salvation. But do we not, like Paul, carry that name as Christians?

What was Paul doing after his encounter with Christ - we find him praying, spending time with the disciples for "some days", stowing away into Arabia for three years, staying with Peter for 15 days, - why? Why all of this spiritual discipline, all of this musing? In part, I think, Paul was counting the cost of following Jesus Christ, - Christ was "(showing) him how much he must suffer for the sake of my name." And one by one, Paul wrote LOSS over everything - everything - on purpose - that he might gain Christ and be found in Him, that he would know Him and the power of His resurrection.

In view of the supremacy of Christ have I...have you counted the cost and found all things LOST for His sake? What things have you counted LOSS? What things must you reckon still that you have not yet? "If anyone comes to me and does not hate...his own life, he cannot be my disciple." May we all count the cost in view of the indescribable beauty of our Lord Jesus Christ and the promise that we have in Him, for if we have Him we have all things pertaining to life and godliness and glory.

From "IX Marks: Church Matters"

A help on church leadership and congregationalism. Go here...

John Piper on Returning to Doctrinally Focused Local Church Planting

This quote comes from his 2002 book "Counted Righteous in Christ: Should We Abandon the Imputation of Christ's Righteousness?" Here (pg. 33-34) he considers the centrality of doctrine in local church planting in contrast with the contemporary marketing schemes of many plants. He sets the righteousness that comes through faith in Christ as the doctrinal cornerstone of fervently biblical church planting -

"If I want to see churches planted out from our church and others, why invest so much time and energy in defending and explaining the historic Protestant vision of justification as the imputation of Christ's righteousness? I have answered this already but will say again, I think we have enough churches being planted by means of music, drama, creative scheduling, sprightly narrative, and marketing savvy. And there are too few that are God-centered, truth-treasuring, Bible-saturated, Christ-exalting, cross-focused, Spirit-dependent, prayer-soaked, soul-winning, justice-pursuing congregations with a wartime mindset ready to lay down their lives for the salvation of the nations and the neighborhoods. There is a blood-earnest joy that sustains a church like this, and it comes only by embracing Christ-crucified as our righteousness."

Daniel Akin on "Divine Sovereignty and Human Responsibility"

This is an edifying article on Divine Sovereignty and Human Responsibility from the president of Southeastern Baptist Theological Seminary. In it he addresses how should Southern Baptists respond to the issue of Calvinism as the subtitle indicates. Read it here...

A few thoughts...

1. As is well known, Calvin did not codify the five points of Calvinism. Akin is absolutely right in pointing this out. They were codified by his closest associates, students, and colleagues who lived in that historical setting - as a response to the disciples of Arminius at the Synod of Dort.

2. In reading some of Calvin's commentary on key passages where the systematized version of Calvinism is at stake, I would argue that Calvin was in fact a Calvinist. Regardless, Calvin was not the first Calvinist, nor is he the first to identify in fetal form the "doctrines of grace". Calvin was fond doctrinally of Augustine.

3. Calvin had no historical reason for codifying or expounding exhaustively the doctrines of grace and, hence, he did not attend to them extensively in his writing. He dealt more with buffeting the Church against the heresies of the papacy, than writing treatises on definite atonement, for example. This, in part, may explain the lack of written evidence concerning Calvin's Calvinism.

4. But we would also be wise to give attention to the codifying of his thought by those who were closest to him, so long as it is in accord with the doctrine of Christ and, thus, biblically balanced as Akin ably states.

5. Beyond these points, I find Akin's assessment of the "five points" well and good, and his pastoral and practical considerations concerning "biblical balance" necessary, edifying, and encouraging. In particular, I wholeheartedly agree with and admire his admonition towards a Godwardness (Point 1), Christ-centeredness, Biblicist position (Point 7), and, as somewhat of an overflow of these things, a fiery evangelical heart and prowess for sinners in this world.

6. I also "Amen!" his call to address these issues with discernment in teaching our congregations. I long to implement a Christian learning/ training center in the mainstream ministry of any church that God would providentially lead me towards. He gets a "Hallelujah!" for making mention of it in the context of youth ministry in order to prepare them for the secular bombardment that awaits most of them. My agreement in these areas is most especially an agreement with God's Word and the injunction to equip the saints for the work of ministry.

7. Lastly, to quote Akin, "Is there a place for differing positions on the issues of election, the extent of the atonement and calling, as well as how we do missions, evangelism, and give the invitation? I am convinced that the answer is yes. Further, I believe we will be the better for it theologically and practically as we engage each other in respectful and serious conversation." I concure with great expectation of further discussion.

8. And in keeping with my nature, I'll add something else after I've written, "Lastly...": Read Spurgeon's quote! In the words of Lloyd off of "Dumb and Dumber" - "It's a good one!" And may God be glorified in Jesus Christ - the J. C.!

Excerpt From "A Narrative of Surprising Conversions," by Jonathan Edwards

This excerpt comes from Edwards treatise on "A Narrative of Surprising Conversions" in "Jonathan Edwards on Revival," pages 30-31. As he recounts the outpouring of the mercy and grace of God in the multiplicity of conversions in that day, he admonishes other ministers to preach and counsel with doctrines that in the contemporary methodology of preaching and counseling might seem contrary, self-defeating, and, at best, paradoxical, but to Edwards bore the pastorally enjoyable fruit of authenticity of conversion. I have interposed breaks in this lengthy paragraph and the parenthesis belong to me as a means of explanation, as well as any italics. He writes:

"Whatever minister has a like occasion to deal with souls, in a flock under such circumstances, as this was in the last year, I cannot but think he will soon find himself under a necessity, greatly to insist upon it with them, that God is under no manner of obligation to show mercy to any natural man, whose heart is not turned to God: and that a man can challenge nothing either in absolute justice, or by free promise, from any thing he does before he has believed on Jesus Christ, or has true repentance begun in him. (This being the case) It appears to me, that if I had taught those who came to me under trouble any other doctrine (than the absolute sovereignty of God in life, death, and salvation, etc.), I should have taken a direct course utterly to undo them (from what the Spirit of God was doing in them, that is, extending to them the grace of fear and spiritual examination leading to conversion. In other words, he did not pamper their presumptions that they were saved, and therefore he continues...) I should have directly crossed what was plainly the drift of the Spirit of God in his influences upon them; for if they had believed what I said, it would either have promoted self-flattery and carelessness, and so put an end to their awakenings (see parenthesis above); or cherished and established their contention and stife with God, concerning his dealings with them and others, and blocked up their way to that humiliation before the Sovereign Disposer of life and death, whereby God is wont to prepare them for his consolations.

And yet those who have been under awakenings have oftentimes plainly stood in need of being encouraged, by being told of the infinite and all-sufficient mercy of God in Christ; and (also being told) that it is God's manner to succeed diligence, and to bless his own means, that so awakenings and encouragements, fear and hope, may be duly mixed and proportioned to preserve their minds in a just medium (middle place) between the two extremes of self-flattery and despondence, both which tend to slackness and negligence, and in the end to (a false sense of)security.

I think I have found that no discourses have been more remarkably blessed, than those in which the doctrine of God's absolute sovereignty with regard to the salvation of sinners, and his just liberty with regard to answering the prayers, or succeeding the pains, of natural men, continuing such, have been insisted on. I never found so much immediate saving fruit, in any measure, of any discourses I have offered to my congregation, as some from these words, Rom. iii. 19. 'That every mouth may be stopped'; endeavoring to show from thence (that text), that it would be just with God for ever to reject and cast off mere natural men."

Treasuring Christ in the Midst of Trials: Philippians 3:1-4:1

Over the past few weeks God has brought me to Philippians 3:1-4:1. Reading it as an entire unit, seeing its focus, and knowing what Paul meant to attend to in it has been extremely pleasant to my own soul. I thought in this blog that I would give a quick glance at this church's circumstances, and the matter that Paul sets before them to strengthen them in the midst of them.

In this letter, one thing becomes apparent: anyone who desires to live a godly life in Christ Jesus will suffer persecution (alright, so that is in 2 Timothy 3:12) - but this is the standard of the Philippian church. They are not perfect as is evident by Paul's prayer for their sanctification and spiritual progression (1:9-11) and chapter 4. But they are not confronted by the apostle concerning anything close to those problems in Corinth, Colossae, Galatia, etc. They have partnered in the Gospel of Christ, praying, giving, and testifying to the grace of God. They herald Christ as Lord as opposed to Caesar. Because of these things, they have enemies, or opponents (1:28), in the face of whom they are not to tremble but be emboldened. They were a persecuted church precisely because they desired to advance the Gospel at all costs.

In chapter 3, Paul puts a face on their opponents: Judaizers (Jewish Christians who asserted that one had to be circumcised and obey the law of Moses plus believe in Christ to be saved; cf. Acts 15:1, 5), and pleasure-seekers or sensualists (3:17-19). And these two groups remain stumbling blocks to this day - the Judaizers are those divisive legalists in your church who would in any way maintain that Christ is deficient to save; the sensualists are those who belong to the world, or are perhaps those who sit amongst you in corporate worship but beyond the church worlds perceive grace as a license to sin.

Paul means to help them endure suffering - notice, he does not tell them to avoid suffering! He has already mentioned it as a grace of God (1:29) and will soon mention it as a worthy consequence of knowing Jesus Christ (3:7-11). He does not mean for them to aim for temporal comfort, but to give them sustenance that will enable them to endure suffering with joy. And what does he recommend to them? The supremacy of Jesus Christ in all things and above all things! This, he says, rightly considered and taken unto sanctification will help you to live and suffer and die - in a manner worthy of the Gospel of Christ (1:27). Hence the title that I've given to this chapter: Treasuring Christ in the Midst of Trials.

I've broken it down into 5 divisions concentrated on the supremacy of Christ and the meditations that come from it that have served to make my soul exceedingly glad. I offer them to you in hopes of the same outcome -

1. The Supremacy of Christ's Gospel as a meditation on Christ's absolute sufficiency in salvation (3:2-7).

2. The Supremacy of Knowing Christ as a meditation on the gift of faith and Christ's perfect righteousness imputed on that basis - and of the supremacy of this satisfying knowledge that enables us to endure the loss of all worldly things (3:2-9).

3. The Supremacy of Christ's Person and Work as a meditation on counting all things as loss in this material world that we may become less hindered and more intimate in knowing Him - whom by grace we already know, i.e., the sanctifying power of treasuring Christ (3:2-11).

4. The Supremacy of Pursuing Christ Above All Else as a meditation of the ultimate goal of the Christian life and the freeing power inherent in it that enables us to be emboldened with the Gospel and perseverant in persecution (3:2-16).

5. The Supremacy of Christ's Triumphant Power as a meditation upon the supremacy of Christ's sovereign kingdom and end as the source of triumphant living in the midst of trials (3:2-4:1).

With these divisions, I would leave you with what has been an encouraging set of brackets around this incredible text: Chapter 3:1 in conjunction with 4:1 provide an awesome tandem of commands to introduce and close Paul's words. "Finally, my brothers, rejoice in the Lord ," introduces this text and the text explains the command so well - why should we rejoice in the Lord in the midst of suffering? Because Jesus Christ is sovereignly and savingly preeminent in and over all things, strengthening His Church to endure with triumphant joy the experiential pain that comes at the hands of men for the sake of the Gospel. And having expounded the supremacy of Christ and how it prepares us to live and suffer and die well, he concludes with another command of encouragement - "Therefore, my brothers, whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved." "Rejoice" and "stand firm in the Lord" offer us a solid battle cry in view of the supremacy of Jesus Christ.

I hope these provide you with some edifying thoughts. If so, feel free to comment as always.

From the "New Attitude Blog" ->

Al Mohler on Personal Bible Reading.

I found it light and encouraging; a challenge to examine my daily reading and my motives. You can click on the New Attitude Blog in the right hand column under "Blogs", or click here.

1 John 2:2: Thoughts on Definite Atonement

Here is another offering of a text typically used by those who defend an indefinite atonement. Once more, I am not trying to stir a theological boiler, but rather engage in edifying discussion. After all, in my estimation, what can be more edifying than the cross of our Lord Jesus Christ - and let us type or read that lightly, - that Jesus is our (the sinners) Lord and Savior! His person and work are our exclusive glory and boast (Philippians 3:1-11).

The atonement itself is the crisis of Christ central to the ministry of God's Church. It ought not to be a doctrine of divide, but of great rejoicing. And so I am grateful for the unity found in recent debates between Calvinists and Arminians. Every biblical Christian, by that title, must hold that Christ's cross-work was and is and will always be a perfectly appeasing, penal, substitutionary sacrifice, that is sufficient for all of the sins of the entire history of mankind, in the sight of the Father in heaven. It was rendered in perfect humble obedience to the Father and is the basis from which Christ was super-exalted in His resurrection, ascension, and coronation to the right hand of Power, far above the heavens. And, the eschatalogical judgment will thus be a moral one based upon the sinless righteousness of God offered in Christ that depends on faith in Him - every knee will bow and every tongue confess that Jesus Christ is Yahweh (Lord) to the glory of God the Father! Oh, the rivers that flow from the service of Jesus Christ, and that to God and for sinners like me and you.

But how is this atonement applied? We looked briefly at 2 Peter 2:1 in order to deal with the term "bought" there and its meaning in relation to the "deniers". Today, I'd like to offer a few thoughts on 1 John 2:2, - "He is the propitiation for our sins, and not for ours only but also for the sins of the whole world."

1. This verse must be read with the entirety of John's gospel. In his gospel, we find several statements which speak of an indefinite view of the atonement at face value (1:29; 3:16; 12:32, etc.); but we also find several which speak of a definitive view of the atonement (3:16?; 6:36-40 cf. 6:44, 65; 10:3, 11; 17:2, etc.). But there is not much reference to sin or of repentance (see Nathaniel, Nicodemus, the blind man healed, etc.) - John's treatment of Christ's dealing with them is quiet concerning their sin, although, the biblical witness verifies what we hold, namely, that they were in fact sinners, and needed to be reconciled to God. John's gospel is quite silent and generic concerning the atonement landscape and its inherent sacrificial language. But when it is mentioned, it is mentioned broadly, to the world - but often restricted to those who believe out of the world. "For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life," and thus, God loved the world - the gift of His Son was for the world in many ways - but it is quickly narrowed by the continuation of "whoever believes" - that it is those who believe in this Gift out of the world who will not perish but have eternal life. And not to be one-sided, faith is absolutely something that sinners must do. The work of God is for us to believe in the one whom He has sent (John 6:29). If they don't do it, they will perish. They just won't do it without God enabling them to do it. Faith is God's gift in accordance with His will (Ephesians 1; 2:8).

2. I make that long point to show that when one arrives at 1 John they survey the scene from within the church and not the greater part of the ancient world. He writes, "My little children, I am writing these things to you so that you may not sin," 2:1. He then means to exhort us to holiness and solemn gratitude by the mention of Christ our Advocate with the Father - a picture of Christ's intercessory conquest on behalf of the Church. And then we come to our verse:

"He is the propitiation for our sins..."

That is, Christ is the propitiation (and expiation) for the sins of the church in John's address, as well as, universally. By His sacrifice, Jesus both reconciled sinners to God and satisfied God's holy anger against our sin. Food for thought: did Jesus do this for every sinner in the history of the world? It puzzles me greatly! How can we say that He has actually done this for every sinner - reconciled them to God and given them the status of a child before His majesty in heaven? We can't! If we continue in this interpretive path, then we either say that Christ actually did this for every sinner but that His atonement wasn't powerful enough to sway the wills of men; or we recant such actuality, and settle for this - that Christ's sacrifice didn't actually do this for the whole world, but only possibly (He made this possible for the whole world); but if we hold to the actuality of His sacrifice, then what do we make of those who die in their unbelief, whom Christ actually died for, reconciled to God and gave a favorable status with the Father by appeasing His wrath against them? What sin will they be condemned for? This leaves us in a great quandry - one that I am unwilling to stay in with better interpretations and God-honoring solutions available.

"...and not for ours only but also for the sins of the whole world."

This reads very conclusively. There it is - not the church's only but for the whole world! At this point I will not shift gears and turn to that often used argument that John is referring to Jewish believers in the first half of the text and Gentiles in the second half, although it carries some merit (and I also held on to it for a time).

But the attention in this verse is a carry over from what precedes it - Christ our Advocate with the Father when we, the church, sin. He, Christ our Advocate, is also "the propitiation for our sins." Running parallel with this is 1 John 4:10 - "In this is love, not that we have loved God but that He loved us and sent His Son to be the propitiation for our sins."

Two things of note: first, we have God the Father specifically commissioning His Son to be the propitiation for our sins - God sent Jesus to propitiate the sins of the Church! Ah, but what of John 3:17 - "For God did not send His Son into the world to condemn the world, but in order that the world might be saved through Him." You might say, see there...! But what of John 3:18, where we have that remarkable narrowing again - "Whoever believes in Him is not condemned," - so that it appears that in 1 John 4:10, the apostle simply shorthands the intention of John 3:17-18.

Secondly, there is no mention of "and not for ours only but also for the sins of the whole world" in 1 John 4:10 as there is in 1 John 2:2. Why? Because when he mentioned it in 2:2, it was simply an afterthought for clarification, and he did not need to attend to it again. Why is this important? Because 2:2 is focused on the "propitiation for our sins," - those sins that we commit after we have repented and believed in Christ and been baptized, etc. - and its continuation, therefore, is a statement made with regards to the way in which God forgives sin in general. In other words, there are not a half dozen ways in which God makes propitiation for sin, but only one way - by the Lord Jesus Christ - and that at all times towards all sinners in all places forever. Jesus is the propitiation for our sins and not only ours, but this is how he reconciles sinners to God in general, always and everywhere.

J. Ramsey Michaels writes:

"But having introduced an explicit theology of atonement to deal with the specific problem of 'our' sins now, after conversion and baptism, the author adds, almost as an afterthought, that of course this is God's way of dealing with sin always and everywhere: 'and not only for ours but also for the sins of the whole world.' There is not one 'propitiation' for us and another for the rest of the world, but Jesus...is the only sacrifice, and the only way of salvation for all. The point is not the Jesus died for everyone indiscriminately so that everyone is the world is in principle forgiven, but that all those forgiven are forgiven on the basis of Christ's sacrifice and in no other way." (*1)

I think that this best reflects the meaning of the Bible, of the author, of the epistle itself, and of the text under consideration. Above all, I think it most glorifies our Lord Jesus Christ, and serves to encourage us in view of His sacrifice to advance that Gospel at all costs. Your comments are, as always, welcome...

*1. Michaels, J. Ramsey; Atonement in John's Gospel and Epistles; an essay in The Glory of the Atonement; pg. 117.

Encouragement from John Owen

From the header of the site dedicated to him:

"When the heart is cast indeed into the mould of the doctrine that the mind embraceth, - when the evidence and necessity of the truth abides in us, - when not the sense of the words only is in our heads, but the sense of the thing abides in our hearts - when we have communion with God in the doctrine that we contend for - then shall we be garrisoned by the grace of God against all the assaults of men."

The Supremacy of Christ for Righteousness: A Look at Philippians 3:4-7

Upon reading Philippians 3:4-6 one might wonder why Paul so engages in what he deems foolish boasting. But much can be said of his tactic when fully thought out. For it appears that Judaizers (Jewish Christians who insisted that Gentile Christians submit to the law of Moses and the rite of circumcision *1) had crept into the church at Philippi heralding a false gospel much like that of those in Galatians. Their gospel was that of an insufficient Christ. It was Jesus plus something, or better yet, circumcision and law with a side of Jesus.

But why does Paul then seemingly join them? Perhaps they would say much of themselves and then retort to claiming the insufficiency of Paul in accordance with their human standards. In conjunction with that, Paul certainly wanted to show them that there was no saving value in mere external inheritance or religious accolade. Therefore, instead of shying away, he meets them head on. He confronts their arrogance and foolish boasting on the basis of a hypothetical - if (and I reiterate, if) there is any saving value in what you say or standardize or lay as yokes upon mens necks, and you boast in those things as your ticket to heaven, I have more to boast in than you - though such boasting is foolishness!

It is an oddly awesome tactic of retort and witness of Christ. In explanation of this Calvin writes:

"He does not speak of the disposition exercised by him, but he intimates, that he has also ground of glorying, if he were inclined to imitate their folly. The meaning therefore is, 'My glorying, indeed, is placed in Christ, but, were it warrantable to glory in the flesh, I have also no want of materials.' And from this we learn in what manner to reprove the arrogance of those who glory in something apart from Christ. If we are ourselves in possession of those very things in which they glory, let us not allow them to triumph ove Christ by an unseemly boasting, without retorting upon them also our grounds of glorying, that they may understand that it is not through envy that we reckon of no value, nay, even voluntarily renounce those things on which they set the highest value. Let, however, the conclusion be always of this nature - that all confidence in the flesh is vain and preposterous." (*2)

I find his words helpful. That if Christians have lived such exemplary external lives prior to knowing Christ, then it is leverage to be used in sharing the Gospel, so that when an unbeliever confronts us with his outward heritage and fleshly accolades as a defense against condemnation and an advantage or basis of salvation and self-glorying, we may with confidence reply, "this is a foolish thing to boast in, but on the hypothetical argument that the externalities of religion are the basis of salvation, then I have more reason to boast in the flesh than you (if in fact we do!): "I was born into a religous home, professedly Christian; I was baptized as an infant; I was confirmed at the age of 13; I partook of the sacraments regularly; as to my life, I was not the prototypical teenager - I never partied, had sex, or gave my parents mental breakdowns, etc." And then having triumphed (albeit foolishly), humbly and adamantly state, "but whatever gain I had I counted as loss for the sake of Christ," that is, every fleshly advantage I had, I forfeited that I might have Christ, for what is a man's righteousness before God's righteousness? What, indeed, would be the reason for me to hold on to an approximation, which is external only, when in the Gospel, perfection is offered me through faith in Christ, and perfection, internally and externally, before God and men is what is required; and this Christ is for me! He alone was pleasing to the Father in Himself, and no man could condemn Him of sin either.

My fleshly advantages were (in truth) hindrances to me in coming to that which God required of me, when I made those advantages my boast and the basis of my eternal security. Christ's rightousness does not fall short. So let us say to them that our pre-Christian lives were more exemplary, if in fact they were, but that such boasting is foolishness, for no man attains to the righteousness of God but through faith in Christ - therefore, all that I considered gain (and if you are witnessing - "all that you right now consider gain for yourself unto eternal life") I count as loss! Why? For the sake of gaining Christ, the righteousness of God for me, the sinner. May the supremacy and the sufficiency of Christ's person and work ever be our solid foundation, hope, and boast.

*1: Hughes, R. Kent; Preaching the Word Commentary on Philippians; pg. 123.

*2: Calvin, John; Calvin's Commentaries; Philippians; pgs. 89-90.

All Violence and No Compassion: Bystander Syndrome or Indwelling Sin?

In the course of the last couple of months, I have seen a rash of violence and a lack of compassion like I have yet to witness in my life. Perhaps, I have been hidden from it. But our country has become that wicked land numbered with Chorazin, Bethsaida, and Capernaum, who having witnessed the mighty works of God revealed in and through Jesus Christ, did not repent because of them. But have we not also witnessed the glory of God in the face of Christ as given to us in the Word of God; and do not men preach the pure Gospel in almost every corner of this nation?

But in these past months, I have seen an overflow of indwelling sin in a manner most disturbing and burdening to me:

1. In Florida, eight young teenagers, six of them young girls attack one girl, taking turns throwing haymakers, leaving the girl partially blind, deaf, and broken - and the videotaped it for public viewing! No compassion became them.

2. On the campuses of Virginia Tech and Northern Illinois, gunmen took lives without remorse.

3. Members of an FLDS sect are vindicated despite evidence that young girls, even to the age of 13, had been married to much older men, and slept with, while other children were found to have untreated broken bones.

4. A couple of days ago, I came unto a story of a mother, who having murdered her three year-old daughter in 1979, had kept the deceased child in her closet at home for over twenty years!

5. And then yesterday, a 78 year old man was the unfortunate recipient of this hit and run (continue with caution; this is extremely graphic, but a shocking portrayal of the inward reality of the fruit of indwelling sin; here the fruit is violence and a complete lack of love and compassion or moral compass involving severl people). For those of you just interested in the story (and my take on the news affiliates commentary) continue reading:

First, that the car committing the crime was crossing a double yellow line; second, that he sped off without hesitating; thirdly, how many cars continue to pass him by while he lies motionless on the street; fourthly, how many people stand idly by; fifthly, that one car coming his way stops in the road, reverses and goes the other way without a care; sixthly, a man on a moped circles the man and then leaves the scene. Absolutely no concern for human life, and of course, this is where we are today in America. This is not shocking to me, but affirming to me what I read in the Bible. How do news affiliates deal with our lack of compassion in this video? They call it "Bystander Syndrome." Bystander Syndrome? They even gave a three step process that everyone goes through when they witness something like this: First, they assimilate what they've witnessed, then they go through the "diffusion of responsibility", and lastly, they decide that they are not able to help due to lack of training! What they deem "bystander syndrome", I deem indwelling sin! I think this is a more accurate portrayal of the inward case, though not an intense one. This picture comes courtesy of bible.org:

This is the perfect portrayal:

"And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness...All have turned aside; together they have become worthless; no one does good, not even one...Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known. There is no fear of God before their eyes," Romans 1:28-29, 3:12, 15-18.

And this is a call to Gospel mobilization. How can we who so often sit lazily and comfortably in our pews continue to do so without the slightest hint of burden for people who are dead in trespasses and sins, knowing that God is willing and able (and Him alone) to raise sinners from the miry clay? Did he not do this for you also? Oh, that "Christians" in America would stop telling themselves that everything is "fine", that we are "so blessed spiritually in this nation", and the true Church would again take up its Cross - in America! That this nation would be ground zero of a God-Awakening!

Let the Church, then, take up their Sword. Let us slay men and this nation with the Gospel; that is, let us, by the grace of God, preach the Gospel of Christ, of repentance towards God and of faith in Jesus Christ. Let our obedience be full and missionary in its activity. Let us not rely on stupid psychological babble as a means of explaining away plain sin, but instead, let us expose sin for what it is, and the eternal consequences of it, in the heralding of a pure Gospel, and then, let us turn them to the love and comfort of Christ who, Himself, we viciously crucified because, in part, He wasn't like us in our sinful ways, though He became us, and our sinful ways on the cross of His passion. May God help us in our endeavor, for nothing will be accomplished lest He grant it, and let us pray to the Lord of the harvest for this nation and its state of depravity, that God will not forsake us in holy wrath but be that which He is continuously as well- gracious, slow to anger, and abounding in steadfast love. Brothers, today, bear Gospel arms; arise, preach the Gospel, love one another, love unbelievers, push forward for the faith of the Gospel. Our state is not one to discourage us, for Christ has already won - He is Christus Victor! Therefore, in view of God's grace upon our own previous rebellion, His love for us in Christ, His mercy cast upon us in the laver of regeneration while we all were yet sinners, let us all the more go with the Gospel in the authority of Christ, for perhaps God will relent and bear spiritual children for Christ's sake and for His glory. May it be so in Christ's name, Amen.

Luther on Substitutionary Atonement

This excerpt comes from an essay by Timothy George on The Atonement in Martin Luther's Theology in the book The Glory of the Atonement, pp. 274-275. It is quoted by George from Luther's Works 26:280:

"When the merciful Father saw that we were being oppressed through the Law, that we were being held under a curse, and that we could not be liberated from it by anything, he sent his Son into the world, heaped all the sins of all men upon him, and said to him: 'Be Peter the denier; Paul the persecutor, blasphemer, and assaulter; David the adulterer; the sinner who ate the apple in Paradise; the thief on the cross. In short, be the person of all men, the one who has committed the sins of all men. And see to it that you pay and make satisfaction for them.' Now the Law comes and says: 'I find him a sinner, who takes upon himself the sins of all men. I do not see any other sins than those in him. Therefore let him die on the cross!' And so it attacks him and kills him. By this deed the whole world is purged and expiated from all sins, and thus it is set free from death and from every evil."

Thoughts on Grace

...anyone who thinks that God's full grace is a detractor or hindrance to Christian work, obedience, and responsibility has not thought long or well concerning it. For by God's grace we are enabled to do things which formerly we could not and would not, and therefore, we are exhorted to "work out your own salvation with fear and trembling." It is precisely because of God's gracious working in us that (1) we have a salvation to work out and (2) that we will in fact work it out and (3) that we will work it out with fear and trembling (for even the fear is given to us by God - Jeremiah 32:40 - and for to what end but that we will not turn from Him). Simply, it is a fallacious accusation that is laid upon those who attend well to the grace of God, when that accusation is that it makes us slothful in Christian living; if anyone has made such a poor appropriation of the grace of God let it be a shameful thing to him, but as for those who understand grace aright, it is known that the grace of God is both the enabling principle and the teacher that educates us to deny ungodliness; we work out our own salvation with fear and trembling precisely because God graciously works in us both to will and to work for His good pleasure...

...let it be known that the grace of God is the far greater motivation to take up our personal cross, to engage in Christian practice and responsibility, to obey our Lord Jesus Christ, to live as responsible Christians, than that human motivation alone; for by the human motivation one may attend to human things or to spiritual things in their own strength (and therefore ineffectually and incompletely), and if they do attend to them, they attend to them with an incomplete obedience (which is no obedience), for they do them with a rotten attitude that stinks in light of God. But that grace which is Divine, when it comes to us in effectual power, it masters us and by mastering us it frees us to do those things that are most pleasing to God. And our doing of them is an obedience pleasing to God, for it comes from Him, and we dare not grumble or complain in the doing of those things that glorify Him, but due to grace we rejoice even if the doing results in our dying, for by grace we know with certainty that the Gospel will advance and the Church will be edified even in the event of one's persecution and suffering for the sake of Christ. Yes, effectual grace must be our daily plea before God, so that we may do what God would have us do...

...comments...

Desiring God Staff on 2 Peter 2:1

Much has been made of 2 Peter 2:1 -

"But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction."

- and whether or not it defends an indefinite atonement (or that it opposes the view of definite atonement). An article was posted on the issue of this verse at the Desiring God website on January 1, 2007 - "Does 2 Peter 2:1 Deny Effectual Atonement?" I find it helpful and challenging. My aim is to engage in edifying discussion over key texts, as it is my hope that in your reading of this article you will feel compelled to comment and converse. The first issue in the article seems to concern the context; the second issue stems from Grudem's cross reference between 2 Peter 2:1 and Exodus 2:1, that Peter is pointing his audience to the Exodus of Israel; the third issue is that of language - is "the Lord who bought them" referring to Jesus or to God the Father in reference to Deut. 32:6; the fourth issue arises out of the question of reality vs. appearance in relation to those who deny the Master.

Beyond this, however, I find something more compelling. If you hold that this text denies definite atonement, I would lay the burden of explanation upon you. What does this text really mean by the term "bought". Do you really think that what "bought" means in this text is that those who deny the Master, when they die, will be saved if they die in their denial? Of course not - I hope! If those who deny Christhave been bought by Christ, but they are not saved in the last day, what does "bought" mean? Do you think that what this text means is that those who were bought will be in heaven if they do not believe in Christ? Again, of course not! Then what does bought mean? It means that He made a sufficient payment for those who deny, but not an effectual payment for them - unless they turn and believe, in which case Christ effectually bought them - His atonement really paid for them. If you would say that Christ's sacrifice was sufficient for all but effecient towards those who believe in Him, then (being reformed) I have no problems with that interpretation - we agree! It is not what the proponents of the contrary position affirm that I have a problem with, but what they deny (and what I happen to find taught in Scripture). In other words, every one is stuck with a limited atonement unless you are a universalist (and completely unbiblical) - it just depends on how you limit it; either in number or actuality, scope or power, etc. Regardless, the real issue hangs not on the atonement but on election - how is the atonement applied or where does faith come from? What makes the difference between those who deny and those who believe? 2 Peter 2:1 in no way denies the effecting of the sacrifice of Christ, but concerns its sufficiency. It term bought here does not negate what the reformed view calls for - please offer your thoughts...

11 Lectures From John Piper on TULIP

It is a thing noted that reformed theology is experiencing a revival within evangelical Christianity. It is not my aim here to fan the flame, but only to give food for thought. My hope is that these lectures (provided by biblicaltraining.org) will prove edifying to you just as they have been for me. Lastly, I would challenge you to set aside re-runs of Seinfeld, prop open your Bible, and listen to these lectures, praying that God will build up your biblical foundations with the doctrines of grace, or at least, that you will be opened up to them. I particularly like the 5th lecture (4b) where he attends to the difficult texts like 2 Peter 2:1, etc. You will find them amidst other Piper lectures on pastoral theology - these are under the title: T.U.L.I.P. To listen to them, go here - in the grace of God.