Does believing the doctrine of the Sovereignty of God lead to laziness in the life of the believer?
Perhaps better stated: does insisting on the sovereignty of God in all things, in evangelism, in prayer, in salvation, in holiness and sanctification have a practical outcome of inactivity and passivity in the life of the believer?
I'm not planning on answering this question today, but wanted to get us thinking.
The answer is either (1) YES or (2) NO. Let's break that down a little.
IF WE SAY YES:
YES, believing the doctrine of the Sovereignty of God does lead to apathy and sloth in the life of the believer.
THEN THERE ARE TWO BRANCHES WE COULD TAKE:
YES BUT IT IS TRUE:
(1) YES it does lead to laziness, yet the doctrine is true. Therefore we ought not to over emphasize this doctrine or make too much of it. Let's keep this as an inside secret. Keep it on the down-low so to speak. It's true and occasionally it would be right to make that point but we don't want people to fall under the influence of this truth and kill all pursuits of holiness and evangelism.
OR
YES AND ITS FALSE:
(2) YES it does lead to laziness, the doctrine is not true. God is pretty powerful but he is not SOVEREIGN over all things. The final decision lies with man who has free will. And therefore to prevent apathy and laziness let's teach in such a manner as to dispel this pernicious doctrine.
IF WE SAY NO:
No, believing the doctrine of the Sovereignty of God does NOT lead to laziness.
THEN AGAIN THERE ARE TWO BRANCHES TO CONSIDER:
NO BUT IT'S INDIFFERENT.
(1) No, believing the doctrine of the Sovereignty of God does not lead to laziness. But it is an indifferent thing. The doctrine is true but it does not change anything. Unless they hear, they cannot believe, and how can they hear unless someone preaches. The duty of the believer remains the same. God commands us to make the gospel known and so we should whether this doctrine is true or not. The doctrines' truth matters not to us. We must strive after holiness, and so run as to obtain, and preach the gospel EVEN though God is Sovereign. (In this answer what is meant is that though the doctrine does matter to us yet it doesn't matter to us in the affairs of diligence.)
NO IN FACT THE OPPOSITE:
(2) No, believing the doctrine of the Sovereignty of God does not lead to laziness. In fact just the opposite is true. The doctrine is true and is the very ground for evangelism. We preach knowing that even though men are dead in sin, blinded by Satan, yet success is promised for God has his elect. We pray knowing that God is in Control. He can turn the heart of men for even the heart of kings are in his hands. We pray believing God is sovereign and our confidence in prayer is only possible because this is true. We strive after holiness knowing this is the will of God in Christ Jesus concerning us. We run so as to obtain, knowing that it is God who works in us both to will and do of his good pleasure. This doctrine is true, and believing the doctrine of the sovereignty of God quite contrary to promoting laziness is an encouragement to preach, and run, and witness. Not only should we not suppress this truth and keep it on the down low we must express it showing where our confidence truly lies: not within ourselves but in Him who called us with perfect calling.
So what do you think?
Does believing the doctrine of the Sovereignty of God promote laziness in the life of the Believer?
A. YES, though the doctrine is true. We ought therefore to minimize our exposure to this truth so as not to be overexposed into slothfulness.
B. Yes, in fact this doctrine is false and should be exposed as such in order to promote diligence in the life of the believer.
C. No, it does not promote laziness. It is an indifferent thing. Our duty remains the same whether we believe such is true or not.
D. No, it does not promote laziness in fact quite the opposite is true. It is the foundation of all diligence.
Monday, February 22, 2010
Saturday, February 20, 2010
JUSTIFICATION Questions - Ques 3
Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 2.
QUES 3: Explain two facets in which justification applies to our being declared righteous.
- God’s declaration of justification involves what two factors?
A. (1) The death of Christ Jesus upon the cross for our sins which he bore there, enduring in our place all the wrath and punishment which was due them. He was treated there as if he had done all that we did. (2) The perfect law-keeping righteous life of Jesus Christ being credited to our behalf – so that his righteousness is considered ours – because he is our HEAD and REPRESENTATIVE and in his life also what he did – he did in our PLACE. We are treated as if we did all that he did. --- AGAIN the two factors involved in the declaration of righteousness are (1) we are thought in the mind of God as ones not-guilty having no sin imputed to us and our sins having been fully paid by Jesus Christ dying in our place upon the cross and (2) the righteousness of Jesus Christ being counted as our own – HIS righteousness imputed to us through faith.
We are washed from our sin and pollution by the work of Jesus Christ upon the cross. He paid for our sins in his own body bearing them upon the cross. The guilt and punishment of our sins is satisfied before God in CHRIST who died.
SINS ATONED FOR: (just-as-if-I’d-never sinned)
Heb 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
1Pe 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
Isa 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
Isa 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
Joh 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
Gal 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
We are not left as neutral individuals – with no black stain against but NOTHING FOR US.
Jam 4:17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.
RIGHTEOUSNESS CREDITED:
Phi 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
1Co 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
2Co 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Rom 5:15 But not as the offense, so also is the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
Rom 5:16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.
Rom 5:17 For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
Rom 5:18 Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
Rom 10:3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
Rom 10:4 For Christ is the end of the law for righteousness to every one that believeth.
JOHN GILL:
for righteousness: for the bringing in an everlasting righteousness; a righteousness justifying in the sight of God; a righteousness sinners wanted, and could not obtain of themselves, and could never be obtained but by a perfect fulfilling of the law: this Christ has done partly by the conformity of his nature, being exactly like that, and what it requires holy, just, and good; and partly by perfect obedience of his life to all its precepts; and also by suffering the penalty of it, death, in the room and stead of all his people; and so the whole righteousness of the law is fulfilled by him, and he becomes the end of it, for a justifying righteousness before God,
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 10:4.)
QUES 3: Explain two facets in which justification applies to our being declared righteous.
- God’s declaration of justification involves what two factors?
A. (1) The death of Christ Jesus upon the cross for our sins which he bore there, enduring in our place all the wrath and punishment which was due them. He was treated there as if he had done all that we did. (2) The perfect law-keeping righteous life of Jesus Christ being credited to our behalf – so that his righteousness is considered ours – because he is our HEAD and REPRESENTATIVE and in his life also what he did – he did in our PLACE. We are treated as if we did all that he did. --- AGAIN the two factors involved in the declaration of righteousness are (1) we are thought in the mind of God as ones not-guilty having no sin imputed to us and our sins having been fully paid by Jesus Christ dying in our place upon the cross and (2) the righteousness of Jesus Christ being counted as our own – HIS righteousness imputed to us through faith.
We are washed from our sin and pollution by the work of Jesus Christ upon the cross. He paid for our sins in his own body bearing them upon the cross. The guilt and punishment of our sins is satisfied before God in CHRIST who died.
SINS ATONED FOR: (just-as-if-I’d-never sinned)
Heb 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
1Pe 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
Isa 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
Isa 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
Joh 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
Gal 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
We are not left as neutral individuals – with no black stain against but NOTHING FOR US.
Jam 4:17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.
RIGHTEOUSNESS CREDITED:
Phi 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
1Co 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
2Co 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Rom 5:15 But not as the offense, so also is the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
Rom 5:16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.
Rom 5:17 For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
Rom 5:18 Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
Rom 10:3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
Rom 10:4 For Christ is the end of the law for righteousness to every one that believeth.
JOHN GILL:
for righteousness: for the bringing in an everlasting righteousness; a righteousness justifying in the sight of God; a righteousness sinners wanted, and could not obtain of themselves, and could never be obtained but by a perfect fulfilling of the law: this Christ has done partly by the conformity of his nature, being exactly like that, and what it requires holy, just, and good; and partly by perfect obedience of his life to all its precepts; and also by suffering the penalty of it, death, in the room and stead of all his people; and so the whole righteousness of the law is fulfilled by him, and he becomes the end of it, for a justifying righteousness before God,
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 10:4.)
Friday, February 19, 2010
JUSTIFICATION Questions - Ques 2
Continuing with questions concerning justification taken from Wayne Grudem's book, Bible Doctrines, we will consider question 2.
QUES 2: Is justification a matter of an internal change done in us? Am I considered righteous because God has given me a new heart and now looking at the new heart, GOD approves of the good character and good works arising from it and thereby can declare that I am righteous?
- Does God’s act of justification actually change our internal nature or character at all? Why or why not?
A. NO. Justification speaks to that righteousness of another, Jesus Christ, which is credited to us or thought of as ours in the mind of God because CHRIST STANDS AS OUR HEAD, our representative. We are declared to have an absolute perfect righteousness because it is the righteousness of Jesus Christ which has been credited to us.
Though sin no longer reigns over us as a tyrant and king and we are no longer sin’s slaves, yet sin does remain in us.
1Jo 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.
Rom 6:14 For sin shall not have dominion over you: for ye are not under the law, but under grace.
Rom 6:15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
Rom 6:16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Rom 6:17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Rom 6:18 Being then made free from sin, ye became the servants of righteousness.
SO we are not by virtue of the change in our character wrought within us by the Spirit of God perfectly righteous in this life. We are changed, but we are not YET what we shall be.
1Jo 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
God does indeed change our internal nature.
Phi 2:13 For it is God which worketh in you both to will and to do of his good pleasure.
Rom 8:13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
Rom 8:14 For as many as are led by the Spirit of God, they are the sons of God.
Gal 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is no law.
Gal 5:24 And they that are Christ's have crucified the flesh with the affections and lusts.
Gal 5:25 If we live in the Spirit, let us also walk in the Spirit.
1Jo 5:1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.
1Jo 3:9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.
JOHN GILL:
doth not commit sin; does not make it his trade and business; it is not the constant course of his life; he does not live and walk in sin, or give up himself to it; he is not without the being of it in him, or free from acts of sin in his life and conversation, but he does not so commit it as to be the servant of it, a slave unto it, or to continue in it; and that for this reason:
for his seed remaineth in him; not the word of God, or the Gospel, though that is a seed which is sown by the ministers of it, and blessed by God, and by which he regenerates his people; and which having a place in their hearts, becomes the ingrafted word, and there abides, nor can it be rooted out; where it powerfully teaches to avoid sin, is an antidote against it, and a preservative from it: nor the Holy Spirit of God, though he is the author of the new birth, and the principle of all grace; and where he once is, he always abides; and through the power of his grace believers prevail against sin, and mortify the deeds of the body, and live: but rather the grace of the Spirit, the internal principle of grace in the soul, the new nature, or new man formed in the soul, is meant; which seminally contains all grace in it, and which, like seed, springs up and gradually increases, and always abides; and is pure and incorruptible, and neither sins itself, nor encourages sin, but opposes, checks, and prevents it:
and he cannot sin; not that it is impossible for such a man to do acts of sin, or that it is possible for him to live without sin; for the words are not to be understood in the sense of those who plead for perfection in this life; for though the saints have perfection in Christ, yet not in themselves; they are not impeccable, they are not free from sin, neither from the being nor actings of it; sin is in them, lives in them, dwells in them, hinders all the good, and does all the mischief it can: or in such sense, as if the sins of believers were not sins; for though they are pardoned and expiated, and they are justified from them, yet they do not cease to be sins; they are equally contrary to the nature, will, and law of God, as well as the sins of others; and are oftentimes attended with more aggravated circumstances, and which God in a fatherly way takes notice of, and chastises for, and on the account of which he hides his face from them: nor does the phrase intend any particular single sin, which cannot be committed; though there are such, as sinning wilfully after receiving the knowledge of the truth, or denying Christ to be the Saviour of sinners, and a sacrifice for sin, and hatred of a Christian brother as such, and sinning the sin unto death, or the unpardonable sin; neither of which can be committed by a regenerate man: nor is the meaning only, though it is a sense that will very well bear, and agrees with the context, that such persons cannot sin as unregenerate men do; that is, live in a continued course of sinning, and with pleasure, and without reluctance, and so as to lie in it, as the whole world does: but rather the meaning is, he that is born of God, as he is born of God, or that which is born of God in him, the new man, or new creature, cannot sin; for that is pure and holy; there is nothing sinful in it, nor can anything that is sinful come out of it, or be done by it; it is the workmanship of the Holy Spirit of God; it is a good work, and well pleasing: in the sight of God, who is of purer eyes than to behold sin with delight; and an incorruptible seed, which neither corrupts nor is corrupted; and though it is as yet an imperfect work, it is not impure: the reason of the impeccability of the regenerate man, as such, is
because he is born of God: for that which is born of God in him, does, under the influence of the Spirit, power, and grace of God, preserve him from the temptations of Satan, the pollutions of the world, and the corruptions of his own heart; see 1Jo_5:18; which the Vulgate Latin version there renders, "the generation of God", meaning regeneration, or that which is born of God, "preserveth him": this furnishes out a considerable argument for the perseverance of the saints.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, 1Jo 3:)
QUES 2: Is justification a matter of an internal change done in us? Am I considered righteous because God has given me a new heart and now looking at the new heart, GOD approves of the good character and good works arising from it and thereby can declare that I am righteous?
- Does God’s act of justification actually change our internal nature or character at all? Why or why not?
A. NO. Justification speaks to that righteousness of another, Jesus Christ, which is credited to us or thought of as ours in the mind of God because CHRIST STANDS AS OUR HEAD, our representative. We are declared to have an absolute perfect righteousness because it is the righteousness of Jesus Christ which has been credited to us.
Though sin no longer reigns over us as a tyrant and king and we are no longer sin’s slaves, yet sin does remain in us.
1Jo 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.
Rom 6:14 For sin shall not have dominion over you: for ye are not under the law, but under grace.
Rom 6:15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
Rom 6:16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Rom 6:17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Rom 6:18 Being then made free from sin, ye became the servants of righteousness.
SO we are not by virtue of the change in our character wrought within us by the Spirit of God perfectly righteous in this life. We are changed, but we are not YET what we shall be.
1Jo 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
God does indeed change our internal nature.
Phi 2:13 For it is God which worketh in you both to will and to do of his good pleasure.
Rom 8:13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
Rom 8:14 For as many as are led by the Spirit of God, they are the sons of God.
Gal 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is no law.
Gal 5:24 And they that are Christ's have crucified the flesh with the affections and lusts.
Gal 5:25 If we live in the Spirit, let us also walk in the Spirit.
1Jo 5:1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.
1Jo 3:9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.
JOHN GILL:
doth not commit sin; does not make it his trade and business; it is not the constant course of his life; he does not live and walk in sin, or give up himself to it; he is not without the being of it in him, or free from acts of sin in his life and conversation, but he does not so commit it as to be the servant of it, a slave unto it, or to continue in it; and that for this reason:
for his seed remaineth in him; not the word of God, or the Gospel, though that is a seed which is sown by the ministers of it, and blessed by God, and by which he regenerates his people; and which having a place in their hearts, becomes the ingrafted word, and there abides, nor can it be rooted out; where it powerfully teaches to avoid sin, is an antidote against it, and a preservative from it: nor the Holy Spirit of God, though he is the author of the new birth, and the principle of all grace; and where he once is, he always abides; and through the power of his grace believers prevail against sin, and mortify the deeds of the body, and live: but rather the grace of the Spirit, the internal principle of grace in the soul, the new nature, or new man formed in the soul, is meant; which seminally contains all grace in it, and which, like seed, springs up and gradually increases, and always abides; and is pure and incorruptible, and neither sins itself, nor encourages sin, but opposes, checks, and prevents it:
and he cannot sin; not that it is impossible for such a man to do acts of sin, or that it is possible for him to live without sin; for the words are not to be understood in the sense of those who plead for perfection in this life; for though the saints have perfection in Christ, yet not in themselves; they are not impeccable, they are not free from sin, neither from the being nor actings of it; sin is in them, lives in them, dwells in them, hinders all the good, and does all the mischief it can: or in such sense, as if the sins of believers were not sins; for though they are pardoned and expiated, and they are justified from them, yet they do not cease to be sins; they are equally contrary to the nature, will, and law of God, as well as the sins of others; and are oftentimes attended with more aggravated circumstances, and which God in a fatherly way takes notice of, and chastises for, and on the account of which he hides his face from them: nor does the phrase intend any particular single sin, which cannot be committed; though there are such, as sinning wilfully after receiving the knowledge of the truth, or denying Christ to be the Saviour of sinners, and a sacrifice for sin, and hatred of a Christian brother as such, and sinning the sin unto death, or the unpardonable sin; neither of which can be committed by a regenerate man: nor is the meaning only, though it is a sense that will very well bear, and agrees with the context, that such persons cannot sin as unregenerate men do; that is, live in a continued course of sinning, and with pleasure, and without reluctance, and so as to lie in it, as the whole world does: but rather the meaning is, he that is born of God, as he is born of God, or that which is born of God in him, the new man, or new creature, cannot sin; for that is pure and holy; there is nothing sinful in it, nor can anything that is sinful come out of it, or be done by it; it is the workmanship of the Holy Spirit of God; it is a good work, and well pleasing: in the sight of God, who is of purer eyes than to behold sin with delight; and an incorruptible seed, which neither corrupts nor is corrupted; and though it is as yet an imperfect work, it is not impure: the reason of the impeccability of the regenerate man, as such, is
because he is born of God: for that which is born of God in him, does, under the influence of the Spirit, power, and grace of God, preserve him from the temptations of Satan, the pollutions of the world, and the corruptions of his own heart; see 1Jo_5:18; which the Vulgate Latin version there renders, "the generation of God", meaning regeneration, or that which is born of God, "preserveth him": this furnishes out a considerable argument for the perseverance of the saints.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, 1Jo 3:)
Thursday, February 18, 2010
What is the Gospel? D.M. Lloyd-Jones
Found this wonderful quote by D. M. Lloyd-Jones over on Monergism.com. I love the Gospel of Jesus Christ. I am not ashamed of the Gospel of Jesus Christ for it is the power of God unto salvation to everyone who believes. Rom 1:16
Enjoy:
"We must have the full message. . . 'deliver the whole counsel of God'. . . . It starts with the Law. The Law of God ... the demands of a righteous God, the wrath of God. That is the way to bring men and women to conviction; not by modifying the Truth.... We must confront them with the fact that they are men and that they are fallible men, that they are dying men, that they are sinful men, and that they will all have to stand before God at the Bar of Eternal Judgement....And then we must present to them the full-orbed doctrine of the Grace of God in Salvation in Jesus Christ. We must show that no man is saved 'by the deeds of the Law', by his own goodness or righteousness, or church membership or anything else, but solely, utterly, entirely by the free gift of God in Jesus Christ His Son. . . . We must preach the full-orbed doctrine leaving nothing out-conviction of sin, the reality of Judgement and Hell, free grace, justification, sanctification, glorification. We must also show that there is a world view in the Bible ... that here alone you can understand history-past history, present history, future history. Let us show this great world view, and God's Eternal purpose.... Let us at the same time be very careful that we are giving it to the whole man ... the gospel is not only for a man's heart, that you start with his head and present Truth to it ... Let us show that it is a great message given by God which we in turn pass on to the mind, to the heart, to the will. There is ever this danger of leaving out some part or other of man's personality... Let us be certain that we address the whole man-his mind, his emotions and his will."
D. Martyn Lloyd-Jones The Weapons of our Warfare pg. 21-22
- FULL MESSAGE
- DYING MEN
- FULL ORBED DOCTRINE OF THE GRACE OF GOD
- NOT ONLY ADDRESSING THE HEART BUT BEGIN WITH THE HEAD PRESENTING TRUTH TO IT
Enjoy:
"We must have the full message. . . 'deliver the whole counsel of God'. . . . It starts with the Law. The Law of God ... the demands of a righteous God, the wrath of God. That is the way to bring men and women to conviction; not by modifying the Truth.... We must confront them with the fact that they are men and that they are fallible men, that they are dying men, that they are sinful men, and that they will all have to stand before God at the Bar of Eternal Judgement....And then we must present to them the full-orbed doctrine of the Grace of God in Salvation in Jesus Christ. We must show that no man is saved 'by the deeds of the Law', by his own goodness or righteousness, or church membership or anything else, but solely, utterly, entirely by the free gift of God in Jesus Christ His Son. . . . We must preach the full-orbed doctrine leaving nothing out-conviction of sin, the reality of Judgement and Hell, free grace, justification, sanctification, glorification. We must also show that there is a world view in the Bible ... that here alone you can understand history-past history, present history, future history. Let us show this great world view, and God's Eternal purpose.... Let us at the same time be very careful that we are giving it to the whole man ... the gospel is not only for a man's heart, that you start with his head and present Truth to it ... Let us show that it is a great message given by God which we in turn pass on to the mind, to the heart, to the will. There is ever this danger of leaving out some part or other of man's personality... Let us be certain that we address the whole man-his mind, his emotions and his will."
D. Martyn Lloyd-Jones The Weapons of our Warfare pg. 21-22
Wednesday, February 17, 2010
JUSTIFICATION
Wrapping up Romans Chapters Three - Five, I hoped it would be helpful now in order to deepen our understanding of the gospel to consider the following questions. These were taken from Wayne Grudem's book Bible Doctrine, p 324-5.
Over the next few days I'll post my own answers to the following eight questions:
1. Define the word justify as used in the New Testament in verses such as Rom 3:20, 26, 28 Rom 4:5, Rom 8:33.
2. Does God’s act of justification actually change our internal nature or character at all? Why or why not?
3. God’s declaration of justification involves what two factors?
4. How can God declare us righteous when we are in fact guilty sinners? Is this righteousness based on our own actions or actual inner nature? If not, then on what is it based?
5. Briefly explain the difference between a belief system which teaches you are declared righteous and justified based on an internal change God has done in you -- verses having the righteousness of Jesus Christ credited to you? Contrast how these might affect the practical living out in an individual, how it would affect the way they view their relationship to God if they held to one or the other view. Contrast how these reflect on these two differing ideas of justification relate to the glory of God.
6. What is the relationship between faith and justification? Does faith earn us salvation? Explain.
7. If you think of yourself standing before God on the day of judgment, would you think that it is enough simply to have your sins all forgiven, or would you also feel a need to have the righteousness of Christ reckoned to your account?
8. Have you ever wondered if God is still continuing to punish you from time to time for sins you have done in the past, even long ago? How does the doctrine of justification help you deal with those feelings?
Today we will deal with Question 1:
QUES 1: What do we mean by JUSTIFY or the doctrine of JUSTIFICATION?
- Define the word justify as used in the New Testament in verses such as Rom 3:20, 26, 28 Rom 4:5, Rom 8:33.
A. THAT GOD declares one to be RIGHTEOUS as a JUST VERDICT. Faith in Christ being the means or connection we have to CHRIST who is our head so that on the basis of the Perfect HEAD of his PEOPLE, the righteousness of JESUS CHRIST is declared to be ours, who believe. All our sins are paid for by him who died upon the cross in OUR PLACE. Jesus Christ as the Head and Representative of his people, himself having their sins counted unto him, the debt and guilt of them discharged from those who are IN CHRIST and laid upon Christ by imputation, Christ then dying upon the cross and paying the penalty of the sins of His people, the elect, those who believing are in Christ. On the cross Christ bore and absorbed the wrath and punishment of God justly due for sin.
Also justification includes the perfect life lived by Jesus Christ, in perfect conformity to the law and righteous requirements of it, being counted to us, who believe, as our perfect righteousness. Christ who is the HEAD of his PEOPLE lived the life he lived as our representative fulfilling for us all righteousness. And this righteousness is counted to us by faith. So that God declares righteous or justifies those who are in CHRIST believing.
IT IS NOT WHAT WE DO that is our righteousness. It is not works but faith. It is WHAT CHRIST HAS DONE.
Rom 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
Rom 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
JOHN GILL:
..the justifier of him that believeth in Jesus: Jesus, the Saviour, is the object of faith, as he is the Lord our righteousness; the believer in Jesus is a real, and not a nominal one; God is the justifier of such in a declarative way, and God only, though not to the exclusion of the Son and Spirit; and which sentence of justification is pronounced by him on the foot of a perfect righteousness, which neither law nor justice can find fault with, but entirely approve of; and so he appears just and righteous, even though he justifies the sinner and the ungodly.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 3:26)
Rom 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.
JOHN GILL:
that a man is justified by faith without the deeds of the law. The subject of justification is, "man", not in opposition to angels; nor does it design the Jew against the Gentile, though some have so thought; but the apostle names neither Jew nor Gentile, but "man", to show that Christ's righteousness is unto all, and every man, that believes, be he who he will; and is to be understood indefinitely, that every man that is justified is justified by faith. The means is "by faith", not habitually or actually considered; that is, either as an habit and principle infused into us, or as an act performed by us; but either organically, as it is a means of receiving Christ's righteousness; or objectively, as it denotes Christ the object of it: and all this is done "without works", of any sort; not by a faith which is without works, for such a faith is dead, and of no avail; but by faith without works joined to it, in the affair of justification; or by the righteousness of Christ imputed by God the Father, without any consideration of them, and received by faith, and relied upon by the believer, without any regard unto them.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 3:28)
Rom 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
This declaration of righteousness is based on a righteousness imputed/counted to the believer – the righteousness of Jesus Christ.
Rom 8:33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.
JOHN GILL:
it is God that justifieth; he against whom sin is committed, who is the lawgiver, and the righteous judge, justifies them from every charge; not by teaching them the way of justification, nor by infusing righteousness into them, or on account of any works of righteousness done by them, but by pronouncing them righteous through the imputation of the righteousness of his Son unto them: observe, that "God's elect", as such, are the objects of justification; which proves the eternity of it; the speciality of it as belonging to particular persons, and the everlasting security and continuance of it.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 8:33.)
Over the next few days I'll post my own answers to the following eight questions:
1. Define the word justify as used in the New Testament in verses such as Rom 3:20, 26, 28 Rom 4:5, Rom 8:33.
2. Does God’s act of justification actually change our internal nature or character at all? Why or why not?
3. God’s declaration of justification involves what two factors?
4. How can God declare us righteous when we are in fact guilty sinners? Is this righteousness based on our own actions or actual inner nature? If not, then on what is it based?
5. Briefly explain the difference between a belief system which teaches you are declared righteous and justified based on an internal change God has done in you -- verses having the righteousness of Jesus Christ credited to you? Contrast how these might affect the practical living out in an individual, how it would affect the way they view their relationship to God if they held to one or the other view. Contrast how these reflect on these two differing ideas of justification relate to the glory of God.
6. What is the relationship between faith and justification? Does faith earn us salvation? Explain.
7. If you think of yourself standing before God on the day of judgment, would you think that it is enough simply to have your sins all forgiven, or would you also feel a need to have the righteousness of Christ reckoned to your account?
8. Have you ever wondered if God is still continuing to punish you from time to time for sins you have done in the past, even long ago? How does the doctrine of justification help you deal with those feelings?
Today we will deal with Question 1:
QUES 1: What do we mean by JUSTIFY or the doctrine of JUSTIFICATION?
- Define the word justify as used in the New Testament in verses such as Rom 3:20, 26, 28 Rom 4:5, Rom 8:33.
A. THAT GOD declares one to be RIGHTEOUS as a JUST VERDICT. Faith in Christ being the means or connection we have to CHRIST who is our head so that on the basis of the Perfect HEAD of his PEOPLE, the righteousness of JESUS CHRIST is declared to be ours, who believe. All our sins are paid for by him who died upon the cross in OUR PLACE. Jesus Christ as the Head and Representative of his people, himself having their sins counted unto him, the debt and guilt of them discharged from those who are IN CHRIST and laid upon Christ by imputation, Christ then dying upon the cross and paying the penalty of the sins of His people, the elect, those who believing are in Christ. On the cross Christ bore and absorbed the wrath and punishment of God justly due for sin.
Also justification includes the perfect life lived by Jesus Christ, in perfect conformity to the law and righteous requirements of it, being counted to us, who believe, as our perfect righteousness. Christ who is the HEAD of his PEOPLE lived the life he lived as our representative fulfilling for us all righteousness. And this righteousness is counted to us by faith. So that God declares righteous or justifies those who are in CHRIST believing.
IT IS NOT WHAT WE DO that is our righteousness. It is not works but faith. It is WHAT CHRIST HAS DONE.
Rom 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
Rom 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
JOHN GILL:
..the justifier of him that believeth in Jesus: Jesus, the Saviour, is the object of faith, as he is the Lord our righteousness; the believer in Jesus is a real, and not a nominal one; God is the justifier of such in a declarative way, and God only, though not to the exclusion of the Son and Spirit; and which sentence of justification is pronounced by him on the foot of a perfect righteousness, which neither law nor justice can find fault with, but entirely approve of; and so he appears just and righteous, even though he justifies the sinner and the ungodly.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 3:26)
Rom 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.
JOHN GILL:
that a man is justified by faith without the deeds of the law. The subject of justification is, "man", not in opposition to angels; nor does it design the Jew against the Gentile, though some have so thought; but the apostle names neither Jew nor Gentile, but "man", to show that Christ's righteousness is unto all, and every man, that believes, be he who he will; and is to be understood indefinitely, that every man that is justified is justified by faith. The means is "by faith", not habitually or actually considered; that is, either as an habit and principle infused into us, or as an act performed by us; but either organically, as it is a means of receiving Christ's righteousness; or objectively, as it denotes Christ the object of it: and all this is done "without works", of any sort; not by a faith which is without works, for such a faith is dead, and of no avail; but by faith without works joined to it, in the affair of justification; or by the righteousness of Christ imputed by God the Father, without any consideration of them, and received by faith, and relied upon by the believer, without any regard unto them.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 3:28)
Rom 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
This declaration of righteousness is based on a righteousness imputed/counted to the believer – the righteousness of Jesus Christ.
Rom 8:33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.
JOHN GILL:
it is God that justifieth; he against whom sin is committed, who is the lawgiver, and the righteous judge, justifies them from every charge; not by teaching them the way of justification, nor by infusing righteousness into them, or on account of any works of righteousness done by them, but by pronouncing them righteous through the imputation of the righteousness of his Son unto them: observe, that "God's elect", as such, are the objects of justification; which proves the eternity of it; the speciality of it as belonging to particular persons, and the everlasting security and continuance of it.
(Dr. John Gill, John Gill’s Exposition of the Entire Bible, e-sword, Rom 8:33.)
Tuesday, February 16, 2010
What is the Gospel? Jeremiah Burroughs
Found this wonderful quote by Jeremiah Burroughs over on Monergism.com:
"The gospel of Christ in general is this: It is the good tidings that God has revealed concerning Christ. More largely it is this: As all mankind was lost in Adam and became the children of wrath, put under the sentence of death, God, though He left His fallen angels and has reserved them in the chains of eternal darkness, yet He has thought upon the children of men and has provided a way of atonement to reconcile them to Himself again...Namely, the second person of the Trinity takes man's nature upon Himself, and becomes the Head of a second covenant, standing charged with sin. He answers for it by suffering what the law and divine justice required, and by making satisfaction by keeping the law perfectly, which satisfaction and righteousness He tenders up to the Father as a sweet savor of rest for the souls that are given to Him...And now this mediation of Christ is, by the appointment of the Father, preached to the children of men, of whatever nation or rank, freely offering this atonement unto sinners for atonement, requiring them to believe in Him and, upon believing, promising not only a discharge of all their former sins, but that they shall not enter into condemnation, that none of their sins or unworthiness shall ever hinder the peace of God with them, but that they shall through Him be received into the number of those who shall have the image of God again to be renewed unto them, and they they shall be kept by the power of God through faith unto salvation."
Jeremiah Burroughs
"The gospel of Christ in general is this: It is the good tidings that God has revealed concerning Christ. More largely it is this: As all mankind was lost in Adam and became the children of wrath, put under the sentence of death, God, though He left His fallen angels and has reserved them in the chains of eternal darkness, yet He has thought upon the children of men and has provided a way of atonement to reconcile them to Himself again...Namely, the second person of the Trinity takes man's nature upon Himself, and becomes the Head of a second covenant, standing charged with sin. He answers for it by suffering what the law and divine justice required, and by making satisfaction by keeping the law perfectly, which satisfaction and righteousness He tenders up to the Father as a sweet savor of rest for the souls that are given to Him...And now this mediation of Christ is, by the appointment of the Father, preached to the children of men, of whatever nation or rank, freely offering this atonement unto sinners for atonement, requiring them to believe in Him and, upon believing, promising not only a discharge of all their former sins, but that they shall not enter into condemnation, that none of their sins or unworthiness shall ever hinder the peace of God with them, but that they shall through Him be received into the number of those who shall have the image of God again to be renewed unto them, and they they shall be kept by the power of God through faith unto salvation."
Jeremiah Burroughs
Saturday, February 6, 2010
Christ Jesus, the Priest, the Altar, the Sacrifice, and the Holy Trinity
Christ is the priest
Who offered himself
upon the altar which is him as well.
through the Holy Spirit
to the Father atoning for our sin,
propitiating the wrath of God,
and making peace.
The High Priest, is a figure,
of our High Priest ascended into the heavens,
which must have sacrifice for sin for himself,
and that repeatedly,
which sacrifice points to Christ,
who will be the High Priest forever,
Once offering himself,
never to be repeated.
Who offered himself
upon the altar which is him as well.
through the Holy Spirit
to the Father atoning for our sin,
propitiating the wrath of God,
and making peace.
The High Priest, is a figure,
of our High Priest ascended into the heavens,
which must have sacrifice for sin for himself,
and that repeatedly,
which sacrifice points to Christ,
who will be the High Priest forever,
Once offering himself,
never to be repeated.
Friday, February 5, 2010
Geveva Bible - Chap 16 Angel of the Lord
Reading Through the Geneva Bible in One Year - click here for intro. In which I post from It's Notes a few of those which I marked of particular interest with sporadic comments.This note was worthy of it's own post. Many times through Genesis and Exodus we are pointed to Christ, for sometimes when we see the Angel of Lord we are to understand that this is the Pre-Incarnate Christ.
For Calvin on Angel of the Lord, which I wrote on previously click here.And also click here.
GENESIS 16:7
Gen 16:7 But the (1) Angel of the Lord found her beside a fountain in the way of shur.
(1) Which was Christ, as appears in (Gen 16:13, Gen 18:17).
Thursday, February 4, 2010
FORCED SEPARATION
WHEN A PASTOR RETIRES- FORCED SEPARATION.
Over at Koinonia, Professor of NT Greek, Pastor, and Author Bill Mounce has a regular Monday morning column. Normally his column is about some aspect of reading, interpreting, and understanding our Greek New Testaments. This Monday, he took time instead to discuss the forced separation of a sinning pastor. His point was, wouldn't it be better if the pastor though removed from his position could yet remain in the body of believers which know him as he lives out his repentance. click here to read article an Koinonia. (I'm thinking Mounce is assuming the situation involves a pastor truly repentant and not a continuing threat to the body.)
Mounce writes: "I find myself scratching my head wondering why they were not allowed contact with the very body of Christ that should have been the greatest source of joy and comfort and grace and confrontation and love and discipline."
This started me thinking about another kind of FORCED SEPARATION that I have heard mentioned, and which appears to be a fairly normative practice - I TRULY hope that it's not.
I have observed through experience, and conversation, that Pastors who have reached a point in their lives where they would like to step down as Pastor, perhaps retire, maybe take a break from the front lines are OFTEN forced to find a new church in order to make the transition easier for the NEW pastor and congregation.
It sounds like this when communicated to me: "Pastor X. is about to retire from the ministry, it'll be necessary for him to SWITCH churches to make it easier for the new Pastor to get established."
Do you think there is something wrong with this picture?
Is this the norm? Does it happen quite frequently? if not normally? or am I overstating the case? Hope I am.
Shouldn't the church of God in Jesus Christ, elect, bought, washed and cleansed, forgiven and renewed by the Holy Ghost be able to do better for Love's sake and for the sake of Jesus Christ?
I'm NOT MAKING THIS STUFF UP! Found the following quote on a quick google search on "Preparing for your Pastors Retirement."
"When your pastor retires, he will probably have to relocate. In most cases it is not good for either the pastor or the church for the retiring pastor to remain in the area. When a new minister replaces the retiring pastor people in the congregation will have a difficult time transitioning to the new leadership if the previous pastor is still in the area. They will feel conflicted emotionally and think they are betraying the former pastor if they adapt to changes proposed by the new pastor." click here for full article
You may strongly disagree with me. Perhaps experience has taught you it is better to set love aside, to disregard the Word of God for very practical reasons involved in transitions. Please know that I speaking from what I HOPE could be the case and what I believe SHOULD be the case. Pastors are brothers in Christ, not bosses, not CEO's and not employees either. Their office is biblical, and our relationships together should be biblical as well.
Maybe I'm wrong here. But this whole approach to the retirement of a Pastor who served for the Glory of God for many years seems quite apart from the word of God and from The Wisdom from above that is pure and peacable.
For his glory,
scott
Over at Koinonia, Professor of NT Greek, Pastor, and Author Bill Mounce has a regular Monday morning column. Normally his column is about some aspect of reading, interpreting, and understanding our Greek New Testaments. This Monday, he took time instead to discuss the forced separation of a sinning pastor. His point was, wouldn't it be better if the pastor though removed from his position could yet remain in the body of believers which know him as he lives out his repentance. click here to read article an Koinonia. (I'm thinking Mounce is assuming the situation involves a pastor truly repentant and not a continuing threat to the body.)
Mounce writes: "I find myself scratching my head wondering why they were not allowed contact with the very body of Christ that should have been the greatest source of joy and comfort and grace and confrontation and love and discipline."
This started me thinking about another kind of FORCED SEPARATION that I have heard mentioned, and which appears to be a fairly normative practice - I TRULY hope that it's not.
I have observed through experience, and conversation, that Pastors who have reached a point in their lives where they would like to step down as Pastor, perhaps retire, maybe take a break from the front lines are OFTEN forced to find a new church in order to make the transition easier for the NEW pastor and congregation.
It sounds like this when communicated to me: "Pastor X. is about to retire from the ministry, it'll be necessary for him to SWITCH churches to make it easier for the new Pastor to get established."
Do you think there is something wrong with this picture?
Is this the norm? Does it happen quite frequently? if not normally? or am I overstating the case? Hope I am.
Shouldn't the church of God in Jesus Christ, elect, bought, washed and cleansed, forgiven and renewed by the Holy Ghost be able to do better for Love's sake and for the sake of Jesus Christ?
I'm NOT MAKING THIS STUFF UP! Found the following quote on a quick google search on "Preparing for your Pastors Retirement."
"When your pastor retires, he will probably have to relocate. In most cases it is not good for either the pastor or the church for the retiring pastor to remain in the area. When a new minister replaces the retiring pastor people in the congregation will have a difficult time transitioning to the new leadership if the previous pastor is still in the area. They will feel conflicted emotionally and think they are betraying the former pastor if they adapt to changes proposed by the new pastor." click here for full article
You may strongly disagree with me. Perhaps experience has taught you it is better to set love aside, to disregard the Word of God for very practical reasons involved in transitions. Please know that I speaking from what I HOPE could be the case and what I believe SHOULD be the case. Pastors are brothers in Christ, not bosses, not CEO's and not employees either. Their office is biblical, and our relationships together should be biblical as well.
Maybe I'm wrong here. But this whole approach to the retirement of a Pastor who served for the Glory of God for many years seems quite apart from the word of God and from The Wisdom from above that is pure and peacable.
For his glory,
scott
Wednesday, February 3, 2010
Geveva Bible - Chap 16
Reading Through the Geneva Bible in One Year - click here for intro. In which I post from It's Notes a few of those which I marked of particular interest with sporadic comments.GENESIS 16:2
Gen 16:2 And Sarai said unto Abram, Behold now, the Lord hath (1) restrained me from childbearing, I pray thee go in unto my maid: it may be that I shall receive a child by her. And Abram obeyed the voice of Sarai.
(1) She fails by limiting God's power to the common order of nature, as though God could not give her children in her old age.
GENESIS 16:4
GEN 16:4 And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her dame was (1) despised in her eyes.
(1) This punishment declares what they gain if they attempt any thing against the word of God.
In these two verses we learn a practical lesson. An application - Do not limit God's power! Do not ATTEMPT anything AGAINST God's Word.
Tuesday, February 2, 2010
Romans 5:14 - Adam a Type of Christ
ADAM WHO IS THE FIGURE:
Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
BUT FIRST A LITTLE REVIEW:
Without Excuse, The Law Condemns, None Righteous (Romans Chapters 1, 2, and 3)
Rom 1:20, Rom 2:13, Rom 3:10
Which leads us to realize and look for righteousness somewhere else besides within ourself. Where can I find righteousness? What does the Scriptures say? Rom 4:3
In Roman's chapter four we discovered that by Faith we are counted righteous. Just as Abraham believed God and it was counted to him for righteousness - we also, if we believe will be counted righteous.
So the Perfect Righteousness which we need if ever we hope to get to heaven is ours by Faith, the righteousness of our Perfect Lord Jesus Christ counted to us as our own. He is the Lord our Righteousness. IMPUTED RIGHTEOUSNESS
But again,we might ask: "How does that work? How can the righteousness of someone else be imputed to me as my own in the mind of God?"
The answer, as we find in Romans Chapter Five, is HEADSHIP/REPRESENTATION.
And that brings us to Romans 5:14 where we learn that Adam is a figure of him that was to come. Last week we walked through Genesis, refreshing ourselves in the account of Adam as the HEAD of all that were in Him.
FIRST: Gen 1:31 - we saw that everything God made was good. VERY GOOD.
SECOND: Gen 2:16-17 we saw the terms God set down for Adam. He could eat freely of every tree in the garden but one. He was NOT to eat of the tree of the knowledge of good and evil for in the day that he would eat of that tree he would SURELY DIE. Conversely if he DID NOT eat of that tree he would LIVE.
THIRD: But Adam ate. Gen 3:6
FOURTH: And Adam having eaten, MAN FELL and judgment came. Gen 3:17-19
FIFTH: And in dying he would die. Death passed upon all men, and all men became sinners, IN ADAM ALL DIE. 1Cor 15:22 and Rom 5:19 (We see the evidence of this all around us, and in us, and every day.)
Romans Chapter Five contrasts and compares the First Adam with the Last Adam. 1Cor 15:45, 1Cor 15:47 And teaches us in Verse 14 that Adam is a figure of Him that was to come, that is, Adam is a type or figure of Jesus Christ. Rom 5:14.
So I commend some devotional commentary from Matthew Henry for he writes:
The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam (Rom 5:12, to the end), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable.
And then Matthew Henry explains to us what is meant by Adam a figure of him that was to come:
1. A general truth laid down as the foundation of his discourse - that Adam was a type of Christ (Rom_5:14): Who is the figure of him that was to come. Christ is therefore called the last Adam, 1Co_15:45. Compare 1Co_15:22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative - died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam tupos tou mellontos - the figure of him that was to come, to come to repair that breach which Adam had made.
Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
BUT FIRST A LITTLE REVIEW:
Without Excuse, The Law Condemns, None Righteous (Romans Chapters 1, 2, and 3)
Rom 1:20, Rom 2:13, Rom 3:10
Which leads us to realize and look for righteousness somewhere else besides within ourself. Where can I find righteousness? What does the Scriptures say? Rom 4:3
In Roman's chapter four we discovered that by Faith we are counted righteous. Just as Abraham believed God and it was counted to him for righteousness - we also, if we believe will be counted righteous.
So the Perfect Righteousness which we need if ever we hope to get to heaven is ours by Faith, the righteousness of our Perfect Lord Jesus Christ counted to us as our own. He is the Lord our Righteousness. IMPUTED RIGHTEOUSNESS
But again,we might ask: "How does that work? How can the righteousness of someone else be imputed to me as my own in the mind of God?"
The answer, as we find in Romans Chapter Five, is HEADSHIP/REPRESENTATION.
And that brings us to Romans 5:14 where we learn that Adam is a figure of him that was to come. Last week we walked through Genesis, refreshing ourselves in the account of Adam as the HEAD of all that were in Him.
FIRST: Gen 1:31 - we saw that everything God made was good. VERY GOOD.
SECOND: Gen 2:16-17 we saw the terms God set down for Adam. He could eat freely of every tree in the garden but one. He was NOT to eat of the tree of the knowledge of good and evil for in the day that he would eat of that tree he would SURELY DIE. Conversely if he DID NOT eat of that tree he would LIVE.
THIRD: But Adam ate. Gen 3:6
FOURTH: And Adam having eaten, MAN FELL and judgment came. Gen 3:17-19
FIFTH: And in dying he would die. Death passed upon all men, and all men became sinners, IN ADAM ALL DIE. 1Cor 15:22 and Rom 5:19 (We see the evidence of this all around us, and in us, and every day.)
Romans Chapter Five contrasts and compares the First Adam with the Last Adam. 1Cor 15:45, 1Cor 15:47 And teaches us in Verse 14 that Adam is a figure of Him that was to come, that is, Adam is a type or figure of Jesus Christ. Rom 5:14.
So I commend some devotional commentary from Matthew Henry for he writes:
The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam (Rom 5:12, to the end), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable.
And then Matthew Henry explains to us what is meant by Adam a figure of him that was to come:
1. A general truth laid down as the foundation of his discourse - that Adam was a type of Christ (Rom_5:14): Who is the figure of him that was to come. Christ is therefore called the last Adam, 1Co_15:45. Compare 1Co_15:22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative - died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam tupos tou mellontos - the figure of him that was to come, to come to repair that breach which Adam had made.
Monday, February 1, 2010
Geneva Bible - Genesis Chap 15
Reading Through the Geneva Bible in One Year - click here for intro. In which I post from It's Notes a few of those which I marked of particular interest with sporadic comments.I was very much surprised that there was no note on Gen 15:6 which is a very oft referred to passage in the Pauline episitles and elsewhere. Very central to the gospel - Very surprised. see: Rom 4:3-6, Rom 4:9, Rom 4:20-25, Gal 3:6-14, Jam 2:23, Rom 4:11
GENESIS 15:2
Gen 15:2 And Abram said, (1) O Lord God, what wilt thou give me, seeing I go childless, and the steward of mine house is this Elizer of Damascus?
(1) His fear was not only lest he should not have children, but lest the promise of the blessed seed should not be accomplished in him.
This note reminding me to keep my thoughts also on the BIG PICTURE and PURPOSE. There is a promise of the blessed seed which is Christ. So the Geneva Note-Makers ascribe a fear less the promise wont' happen IN HIM to Abram's questions.
GENESIS 15:10
Gen 15:10 So he took all these unto him, and (1) divided them in the midst, and laid every pice one against another: but the birds divided he not.
(1) This was the old custom in making covenants, (Jer 39:18), to which God added these conditions, that Abram's posterity would be as torn in pieces, but after they would be rejoined: also that it would be assaulted, but yet delivered.
It just always puzzled me as to the dividing of sacrifice, I was happy to see some explanation.
GENESIS 15:13 - number of years until they are delivered from Egypt.
Gen 15:13 Then he said to Abram, Know for a surety, that thy seed shall be a stranger in a land that is not their, (1) four hundred years, and shall serve them: and they entreat them evil.
(1) four hundred years;
Counting from the birth of Isaac to their departure of Egypt: Which declares that God will allow his to be afflicted in this world.
IMPORTANT VERSE and More prophetic words follow in Gen 15:14-16
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