Archive

Archive for July, 2012

Self-righteousness in believers – Jonathan Edwards

July 27, 2012 Comments off

Jonathan Edwards, in his sermon Bringing the Ark to Zion a Second Time, noted the great danger of falling into the sin of self-righteousness as a believer. He explained:

And let particular persons strictly examine themselves whether they hadn’t been lifted up with their particular experiences. I think, according to what observations I have made—as I have had [more] opportunity of very extensive observation than any other person in the town—that is has been a pretty prevailing error in the town, that persons are not sufficiently sensible of the danger of self-righteousness after conversion. They seem to be sensible that persons are in danger of it before they are converted, but they think that when a man is converted, he is brought off wholly from his own righteousness, just as if there was no danger of any workings of self-righteousness afterwards.

But this is from a great mistake of what is intended by a man’s being brought wholly off from his own righteousness when he is converted. ‘Tis not meant that a self-righteous principle is wholly done away, that there is no remains of such a disposition in the heart. There is as much of the remains of that as there is of any other corruption of the heart.

So a man is brought, when converted, wholly to renounce all his sins as well as to renounce all his own righteousness. But that don’t argue that he is wholly freed from all remains of sin. So no more is he wholly freed from remains of self-righteousness. There is a fountain of it left. There is an exceeding disposition in men, as long as they live, to make a righteousness of what is in themselves, and an exceeding disposition in men to make a righteousness of spiritual experiences, as well as other things;…a convert is apt to be exalted with high thoughts of his own eminency in grace.1

1. Jonathan Edwards Bringing the Ark to Zion a Second Time (New Haven and London: Yale University Press, 2003) pp. 255-256 vol. 22

Source

Advertisements

Christ quiets the storm – Matthew Henry commentary

July 27, 2012 Comments off

Mat 8:23  And when he was entered into a ship, his disciples followed him.
Mat 8:24  And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
Mat 8:25  And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
Mat 8:26  And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.
Mat 8:27  But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!

Christ had given sailing orders to his disciples (Mat_8:18), that they should depart to the other side of the sea of Tiberias, into the country of Gadara, in the tribe of Gad, which lay east of Jordan; thither he would go to rescue a poor creature that was possessed with a legion of devils, though he foresaw how he should be affronted there. Now. 1. He chose to go by water. It had not been much about, if he had gone by land; but he chose to cross the lake, that he might have occasion to manifest himself the God of the sea as well as of the dry land, and to show that all power is his, both in heaven and in earth. It is a comfort to those who go down to the sea in ships, and are often in perils there, to reflect that they have a Saviour to trust in, and pray to, who knows what it is to be at sea, and to be in storms there. But observe, when he went to sea, he had no yacht or pleasure-boat to attend him, but made use of his disciples’ fishing-boats; so poorly was he accommodated in all respects. 2. His disciples followed him; the twelve kept close to him, when others staid behind upon the terra firma, where there was sure footing. Note, They, and they only, will be found the true disciples of Christ, that are willing to go to sea with him, to follow him into dangers and difficulties. Many would be content to go the land-way to heaven, that will rather stand still, or go back, than venture upon a dangerous sea; but those that would rest with Christ hereafter must follow him now wherever he leads them, into a ship or into a prison, as well as into a palace. Now observe here,
I. The peril and perplexity of the disciples in this voyage; and in this appeared the truth of what Christ had just now said, that those who follow him must count upon difficulties, Mat_8:20.
1. There arose a very great storm, Mat_8:24. Christ could have prevented this storm, and have ordered them a pleasant passage, but that would not have been so much for his glory and the confirmation of their faith as their deliverance was: this storm was for their sakes, as Joh_11:4. One would have expected, that having Christ with them, they should have had a very favourable gale, but it is quite otherwise; for Christ would show that they who are passing with him over the ocean of this world to the other side, must expect storms by the way. The church is tossed with tempests (Isa_54:11); it is only the upper region that enjoys a perpetual calm, this lower one is ever and anon disturbed and disturbing.
2. Jesus Christ was asleep in this storm. We never read of Christ’s sleeping but at this time; he was in watchings often, and continued all night in prayer to God: this was a sleep, not of security, like Jonah’s in a storm, but of holy serenity, and dependence upon his Father: he slept to show that he was really and truly man, and subject to the sinless infirmities of our nature: his work made him weary and sleepy, and he had no guilt, no fear within, to disturb his repose. Those that can lay their heads upon the pillow of a clear conscience, may sleep quietly and sweetly in a storm (Psa_4:8), as Peter, Act_12:6. He slept at this time, to try the faith of his disciples, whether they could trust him when he seemed to slight them. He slept not so much with a desire to be refreshed, as with a design to be awaked.
3. The poor disciples, though used to the sea, were in a great fright, and in their fear came to their Master, Mat_8:25. Whither else should they go? It was well they had him so near them. They awoke him with their prayers; Lord, save us, we perish. Note, They who would learn to pray must go to sea. Imminent and sensible dangers will drive people to him who alone can help in time of need. Their prayer has life in it, Lord, save us, we perish. (1.) Their petition is, Lord, save us. They believed he could save them; they begged he would, Christ’s errand into the world was to save, but those only shall be saved that call on the name of the Lord, Act_2:21. They who by faith are interested in the eternal salvation wrought out by Christ, may with a humble confidence apply themselves to him for temporal deliverances. Observe, They call him, Lord, and then pray, Save us. Note, Christ will save none but those that are willing to take him for their Lord; for he is a Prince and a Saviour. (2.) Their plea is, We perish; which was, [1.] The language of their fear; they looked upon their case as desperate, and gave up all for lost; they had received a sentence of death within themselves, and this they plead, “We perish, if thou dost not save us; look upon us therefore with pity.” [2.] It was the language of their fervency; they pray as men in earnest, that beg for their lives; it becomes us thus to strive and wrestle in prayer; therefore Christ slept, that he might draw out this importunity.
II. The power and grace of Jesus Christ put forth for their succour: then the Lord Jesus awaked, as one refreshed, Psa_78:65. Christ may sleep when his church is in a storm, but he will not outsleep himself: the time, the set time to favour his distressed church, will come, Psa_102:13.
1. He rebuked the disciples (Mat_8:26); Why are ye fearful, O ye of little faith? He does not chide them for disturbing him with their prayers, but for disturbing themselves with their fears. Christ reproved them first, and then delivered them; this is his method, to prepare us for a mercy, and then to give it us. Observe, (1.) His dislike of their fears; “Why are ye fearful? Ye, my disciples? Let the sinners in Zion be afraid, let heathen mariners tremble in a storm, but you shall not be so. Enquire into the reasons of your fear, and weigh them.” (2.) His discovery of the cause and spring of their fears; O ye of little faith. Many that have true faith are weak in it, and it does but little. Note, [1.] Christ’s disciples are apt to be disquieted with fears in a stormy day, to torment themselves with jealousies that things are bad with them, and dismal conclusions that they will be worse. [2.] The prevalence of our inordinate fears in a stormy day is owing to the weakness of our faith, which would be as an anchor to the soul, and would ply the oar of prayer. By faith we might see through the storm to the quiet shore, and encourage ourselves with hope that we shall weather our point. [3.] The fearfulness of Christ’s disciples in a storm, and their unbelief, the cause of it, are very displeasing to the Lord Jesus, for they reflect dishonour upon him, and create disturbance to themselves.
2. He rebukes the wind; the former he did as the God of grace, and the Sovereign of the heart, who can do what he pleases in us; this he did as the God of nature, the Sovereign of the world, who can do what he pleases for us. It is the same power that stills the noise of the sea, and the tumult of fear, Psa_65:7. See, (1.) How easily this was done, with a word’s speaking. Moses commanded the waters with a rod; Joshua, with the ark of the covenant; Elisha, with the prophet’s mantle; but Christ with a word. See his absolute dominion over all the creatures, which bespeaks both his honour, and the happiness of those that have him on their side. (2.) How effectually it was done? There was a great calm, all of a sudden. Ordinarily, after a storm, there is such a fret of the waters, that it is a good while ere they can settle; but if Christ speak the word, not only the storm ceases, but all the effects of it, all the remains of it. Great storms of doubt, and fear in the soul, under the power of the spirit of bondage, sometimes end in a wonderful calm, created and spoken by the Spirit of adoption.
3. This excited their astonishment (Mat_8:27); The men marvelled. They had been long acquainted with the sea, and never saw a storm so immediately turned into a perfect calm, in all their lives. It has all the marks and signatures of a miracle upon it; it is the Lord’s doing, and is marvellous in their eyes. Observe, (1.) Their admiration of Christ; What manner of man is this! Note, Christ is a Nonsuch; every thing in him is admirable: none so wise, so mighty, so amiable, as he. (2.) The reason of it; Even the winds and the sea obey him. Upon this account, Christ is to be admired, that he has a commanding power even over winds and seas. Others pretended to cure diseases, but he only undertook to command the winds. We know not the way of the wind (Joh_3:8), much less can we control it; but he that bringeth forth the wind out of his treasury (Psa_135:7), when it is out, gathers it into his fists, Pro_30:4. He that can do this, can do any thing, can do enough to encourage our confidence and comfort in him, in the most stormy day, within or without, Isa_26:4. The Lord sits upon the floods, and is mightier than the noise of many waters. Christ, by commanding the seas, showed himself to be the same that made the world, when, at his rebuke, the waters fled (Psa_104:7, Psa_104:8), as now, at his rebuke, they fell.

Regeneration – the Christian is born again – JI Packer

July 12, 2012 Comments off

In reply Jesus declared, “I tell you the truth, no one can see the kingdom of God unless he is born again.” JOHN 3:3

Regeneration is a New Testament concept that grew, it seems, out of a parabolic picture-phrase that Jesus used to show Nicodemus the inwardness and depth of the change that even religious Jews must undergo if they were ever to see and enter the kingdom of God, and so have eternal life (John 3:3-15). Jesus pictured the change as being “born again.”

The concept is of God renovating the heart, the core of a person’s being, by implanting a new principle of desire, purpose, and action, a dispositional dynamic that finds expression in positive response to the gospel and its Christ. Jesus’ phrase “born of water and the Spirit” (John 3:5) harks back to Ezekiel 36:25-27, where God is pictured as symbolically cleansing persons from sin’s pollution (by water) and bestowing a “new heart” by putting his Spirit within them. Because this is so explicit, Jesus chides Nicodemus, “Israel’s teacher,” for not understanding how new birth happens (John 3:9-10). Jesus’ point throughout is that there is no exercise of faith in himself as the supernatural Savior, no repentance, and no true discipleship apart from this new birth.

Elsewhere John teaches that belief in the Incarnation and Atonement, with faith and love, holiness and righteousness, is the fruit and proof that one is born of God (1 John 2:29; 3:9; 4:7; 5:1, 4). It thus appears that as there is no conversion without new birth, so there is no new birth without conversion.

Though infant regeneration can be a reality when God so purposes (Luke 1:15, 41-44), the ordinary context of new birth is one of effectual calling—that is, confrontation with the gospel and illumination as to its truth and significance as a message from God to oneself. Regeneration is always the decisive element in effectual calling.

Regeneration is monergistic: that is, entirely the work of God the Holy Spirit. It raises the elect among the spiritually dead to new life in Christ (Eph. 2:1-10). Regeneration is a transition from spiritual death to spiritual life, and conscious, intentional, active faith in Christ is its immediate fruit, not its immediate cause. Regeneration is the work of what Augustine called “prevenient” grace, the grace that precedes our outgoings of heart toward God.

Source

Categories: Regeneration Tags: ,

To be in Christ – Octavius Winslow

July 2, 2012 Comments off

“Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can you, except you abide in me.” John 15:4

The union of the believer with Jesus, and the consequent fruitfulness, is a glorious truth: the Holy Spirit, in His word, has laid great stress upon it. It is spoken of as a being in Christ—”Every branch in me.” “If any man be in Christ, he is a new creature.” “So we, being many, are one body in Christ.” “Those who are fallen asleep in Christ.” But in what sense are we to understand this being “in Christ”?

To be in Christ truly, spiritually, vitally, is to be in that eternal covenant of grace made with Christ, as the Surety and Mediator of His people; one of the number spoken of as the Lord’s “peculiar treasure;”—”For the Lord has chosen Jacob unto himself, and Israel for His peculiar treasure;” and concerning whom the Holy Spirit declares that they are elected in Christ—”Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly things in Christ: according as He has chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love.”

To be in Christ truly, is to stand accepted in His righteousness, to be justified by Him freely from all things; it is to be brought to the knowledge of our own vileness, insufficiency, and guilt; to be made to cast aside all self-dependence, that is, all works of human merit, and to come as the thief on the cross came, without any allowed confidence in anything of self, but as a poor, helpless, ruined, condemned sinner, all whose hope of pardon and acceptance is through the free mercy of God in Christ Jesus.

To be in Christ is to be the subject of a living, holy, influential principle of faith; it is to be brought into the blessed state thus described by the apostle as his own—”I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me.”

To be in Christ is to be one with Him; it is to be a member of His mystical body, of which He is the spiritual Head: and the Head and members are one. It is to have Christ dwelling in the heart—”Christ in you the hope of glory.” Yes, it is to dwell in the heart of Christ; it is to rest there in the very pavilion of His love, to abide there every moment, to be sheltered there from all evil, and to be soothed there under all sorrow.

Oh blessed state of being in Christ! Who would not experience it? Who would not enjoy it? “There is therefore now no condemnation to those who are in Christ Jesus, who walk not after the flesh, but after the Spirit.”

These are the living branches, united to the true vine, which bear fruit. From their union to the living vine their fruit comes—”From me is your fruit found.” “As the branch cannot bear fruit of itself, except it abide in the vine, no more can you, except you abide in me.” And oh, what precious fruit does such a living branch bear! The broken heart—the contrite spirit—the mourning over sin—the low, abasing, humbling views of self—the venturing by faith on a full, mighty, willing Savior—the going out of self, and resting in His all-atoning work and all-satisfying righteousness. This is followed by a progressive advance in all holiness and godliness, the fruits of faith which are by Jesus Christ abounding in the life, and proving the reality of the wondrous change—the close walk with God—the submission of the will in all things to His—the conformity of the life to the example of Jesus—the “power of His resurrection” felt—the “fellowship of His sufferings,” known—and “conformity to His death,” marking the entire man.

These are some of the fruits of a truly regenerate soul. The Holy Spirit testifies, that the “fruit of the Spirit is in all goodness, and righteousness, and truth;” and still more minutely, as consisting of “love, joy, peace, patience, gentleness, goodness, faith, meekness, temperance.”

Source