Sunday, August 12, 2018

When the Church Confesses "Jesus is Lord"...

1. implying that the Christ of faith was none other than the Jesus of history (Acts 2:34-36),

2. acknowledging the deity of Christ (Jn. 20:28; Phil. 2:6, 9-11)

3. admitting the Lord’s personal rights to absolute supremacy in the universe, the church and individual lives (Acts 10:36; Rom. 10:12; 14:8; 1 Cor. 8:6; Jas. 4:15),

4. affirming the triumph of Christ over death and hostile cosmic powers when God raised him from the dead (Rom. 10:9; 14:9; Eph. 1:20-22; Col. 2:10, 15) and therefore also the Christian’s hope of resurrection (1 Cor. 6:14; 2 Cor. 4:14),

5. epitomizing the Christian message (kerygma; cf. Rom. 10:8-9; 2 Cor. 4:5) and defining the basis of Christian teaching (didache); cf. Col. 2:6-7),

6. declaring everyone’s accountability to the Lord, the righteous judge (1 Cor. 4:5; 2 Tim. 4:1, 8),

7. making a personal and public declaration of faith (Rom. 10:9), which testifies to their being led by the Holy Spirit (1 Cor. 12:3), and

8. repudiating their former allegiance to many pagan ‘lords’ and reaffirming their loyalty to one Lord through and in whom they exist (1 Cor. 8:5-6; 1 Tim. 6:15; [1 Thess. 1:9]).”

-- Murray J. Harris, New International Commentary on the Greek New Testament on 2 Cor. 4:5

Wednesday, August 1, 2018

"Don't Underestimate the Doctrine of Divine Providence"

-- by Stephen Witmer

I shifted uncomfortably in my chair, conscious of the tension in the little room. I’d guessed this conversation was coming, since the people now sitting in front of me had seemed unhappy with my pastoral leadership for a good long time. I wasn’t sure what would happen now, but I was afraid it might end badly, with hurtful words spoken and their bitter departure from our church. I mention this moment not because it’s unusual in pastoral ministry—every pastor experiences such meetings sooner or later—or because it had a miraculous and uplifting outcome, but because I recall my own heart in that conversation. I claimed to be Calvinist, but I wasn’t living like one. I was thinking little of God’s role in this conversation—and much of the people sitting across from me.

A Doctrine to Cherish
In the years since, I’ve come to cherish the doctrine of God’s providence and to draw strength and encouragement from it. I’ve begun learning what a difference it makes in the Christian life. In his Institutes of the Christian Religion, John Calvin underscored the high stakes of believing or rejecting this doctrine: “Ignorance of providence is the ultimate of all miseries; the highest blessedness lies in the knowledge of it.”

I suspect relatively few of us who espouse a classical Reformed view of God’s providence, however, would say it’s borne the “best and sweetest fruit” or that for us “nothing is more profitable than the knowledge of this doctrine.” Reading Calvin on God’s providence leads me to realize we must reclaim the practical benefits of this vital teaching.

Two Planes
The classical view of divine providence holds that every event—including human thoughts, choices, and actions—occurs according to God’s sovereign will. “All things,” the Heidelberg Catechism declares, “come not by chance, but by his fatherly hand.” This view of providence allows for genuine human causality; divine and human agency are held together.

And yet there is an ultimate causality in divine agency that sets it apart from (and over) human agency. We see this in the famous Genesis 45 passage recounting the story of Joseph and his brothers. In Genesis 45:4–8, Joseph twice says that his brothers sold him into Egypt and three times that God sent him to Egypt. Both are true. But there’s another important and initially puzzling feature here that’s crucial for grasping how to apply the doctrine of divine providence. After twice affirming his brothers’ role, Joseph seems to deny it: “It was not you who sent me here, but God.” Unless Joseph is flatly contradicting himself, he must mean his brothers were not the ones ultimately responsible. While both they and God exercise genuine agency, only God’s is ultimate. Their choice is part of God’s plan.

Providence Amnesia 
This is far from an irrelevant theological distinction in Joseph’s mind. In fact, it has immediate practical implications. “Do not be distressed or angry with yourselves because you sold me here,” Joseph tells his brothers. Why? “For God sent me before you to preserve life.” God’s activity is the reason Joseph’s brothers need not be distressed. Yes, they really sinned, and that can’t be ignored. But God had a purpose for their actions, and that must shape their response to what they’ve done. Joseph urges them to focus more on God’s good purposes in the situation than on their own sinful purposes. They’re to report to their father Jacob that God has made Joseph lord of all Egypt (Gen. 45:9)—and the result of God’s action will be salvation for the entire family (Gen. 45:10–11). Later, we learn God’s ultimate causality led Joseph to speak kindly to his brothers rather than seek revenge (Gen. 50:19–21).

“When we are unjustly wounded by men,” Calvin wrote, “let us overlook their wickedness (which would but worsen our pain and sharpen our minds to revenge), remember to mount up to God, and learn to believe for certain that whatever our enemy has wickedly committed against us was permitted and sent by God’s just dispensation.” I think Calvin (like Joseph in Genesis 45) speaks hyperbolically to make a point. We’re not to completely ignore other people’s good or bad intentions, words, and actions. Calvin further writes, “The Christian heart, since it has been thoroughly persuaded that all things happen by God’s plan, and that nothing takes place by chance, will ever look to him as the principal cause of things, yet will give attention to the secondary causes in their proper place.” In the same evil deed, a godly man will “clearly contemplate God’s righteousness and man’s wickedness, as each clearly shows itself.” Calvin’s strongly-worded counsel to “overlook their wickedness” and “mount up to God” is his way of emphasizing that our main focus is to be on God’s purposes, not human intentions.

This is enormously helpful and practical counsel for all Christians. We’re prone, when confronted with spiteful and malicious human enemies, to forget God is ultimately behind what’s happening to us. Perhaps we give lip service to the truth of his providence, but most of our emotions and responses are directed toward the human agents. After all, they’re more immediately present to our senses. Too often the conviction that God is sovereign, and that humans fulfill his good plans, has virtually no practical impact on the way we live. We suffer from providence amnesia.

Seeing the Invisible Hand
We should begin each day by asking God to give us faith to see his hand in every encounter. Paul Tripp prays three commendable prayers at the outset of the day: (1) “Lord, I’m a person in desperate need of help today,” (2) “Lord, won’t you, in your grace, send your helpers my way?” and (3) “Lord, please give me the humility to receive the help when it comes.” Daily preparing ourselves to receive God’s loving help in unexpected ways, through unexpected people—perhaps through unexpected suffering and hardship—opens our eyes to see the loving activity of his hand in every circumstance. We’re watching for that fatherly hand.

Moreover, when someone hurts us, we should spend more time reflecting on God’s good purposes than on their evil intentions. Or, adapting Robert Murray M’Cheyne’s famous advice, for every look at someone else’s evil intentions, take ten looks at God’s providential purposes. This is what Joseph instructed his brothers to do. It’s what Job did (Job 1:21). Of course we can never fully know God’s purposes, but that doesn’t mean we shouldn’t ponder them. After all, our ignorance of the bad intentions of those who hurt us doesn’t stop us from endlessly speculating on their intentions. If we’re going to speculate, why not speculate on God’s good purposes instead?

A Doctrine for Life
If I were having that same painful conversation in the little room tomorrow, I’m sure I wouldn’t be looking forward to it. My palms might still be sweaty. But I hope I’d have a confidence this time I didn’t have before. I hope I’d be expecting God to work for me, even through the cutting words of angry people. God’s providence doesn’t make our troubles go away, but it does frame them within his majestic and loving purposes for us. This doctrine matters for life.


[originally posted at 

Stephen Witmer (PhD, University of Cambridge) is pastor of Pepperell Christian Fellowship in Pepperell, Massachusetts. He teaches New Testament at Gordon-Conwell Theological Seminary and helps lead Small Town Summits, which partners with The Gospel Coalition New England to serve rural churches and pastors. He is author of Eternity Changes Everything: How to Live Now in the Light of Your Future (The Good Book Company, 2014) and the volume on Revelation in Crossway’s Knowing the Bible series.

Sunday, July 8, 2018

"The Lordship of Jesus Christ for Today" by Michael Bird



FALL 2014

To profess that Jesus is Lord is to make no empty claim. It is the singular most important confession that a person can make about who Jesus is and about their relationship to Jesus. To identify Jesus as Lord is to state that God the Father has appointed the crucified and risen man, Jesus of Nazareth, as the master and commander of the cosmos. To acknowledge that Jesus is Lord with one’s lips, by surrendering one’s heart, and by bowing (metaphorically or literally) one’s knees, means that one recognizes that Jesus is the ultimate authority over all things. The sun at the center of the theological universe of the New Testament is this: Jesus reigns.

Truth be told, the Greek word Kyrios for “Lord” is not a technical title for a deity, but simply denotes a person who has authority over someone or something. In the ancient world slaves referred to their masters as Kyrios (Greek) or Dominus (Latin). In the Gospels, when Jesus is addressed as “Lord,” it often means no more than “Sir” or “Master.”1 However, there are other occasions when designation of Jesus as “Lord” is clearly intended to convey Jesus’ divine identity. The resurrection and exaltation of Jesus drove the early church to refer to Jesus as “Lord” in ways identical to how the Old Testament referred to God as YHWH. We need to remember that the Hebrew names for God, the tetragrammaton YHWH and the more general Adonai, were usually translated in the Septuagint (i.e. the Greek version of the Old Testament) with Kyrios for “Lord.” So when Paul says that Jesus is the “one Lord” through whom all things come (1 Cor 8:6 = Deut 6:4) and “everyone tongue will acknowledge that Jesus Christ is Lord” (Phil 2:11 = Isa 45:23) he was using YHWH-language to describe Jesus as the “Lord.” The purpose of this blend of scriptural allusion and devotion to Jesus is to underscore the unequaled status given to Jesus by God the Father.

In several other instances the lordship of Jesus constitutes the rubric for the New Testament witness to Jesus. For example, Psalm 110 opens with, “The Lord said to my lord: ‘Sit at my right hand until I make your enemies a footstool for your feet.” This was the favorite text for Christian interpreters and preachers. Flip through any New Testament concordance and you’ll find citations, allusions, and echoes of Ps 110 literally and literarily everywhere. A christological reading of Ps 110 gave strong impetus to the view that Jesus was the singular highest authority in heaven and earth.

Second, Paul tells us that when the Judean leaders and Roman authorities killed Jesus, they did not put a mere man to death, rather, “They crucified the Lord of Glory” (1 Cor 2:8). NB: Paul brazenly applies an attribute associated with God–the “God of glory” (see Acts 7:2; Rom 3:23; 5:2; 1 Cor 10:31; 11:7; 2 Cor 1:20; Rev 21:23)– to Jesus. N.T. Wright puts it well: “The ‘rulers and authorities’ of Rome and of Israel … the best government and the highest religion the world at that time had ever known—conspired to put Jesus on the cross.” These rulers did not recognize Jesus as the bearer of the regal and radiant splendor of God Almighty.2

Third, the place where Jesus’ glory will be supremely manifested is, of course, his second coming. Aramaic-speakers in the early church regarded the return of the “Lord,” Mara in Aramaic, as the coming of Jesus to judge the world (1 Cor 16:22; Rev 22:20; Didache 10.6). This is why Paul urged Titus to look ahead to “the appearing of the glory of our great God and Savior, Jesus Christ” (Tit 2:13). The revelation of the Lord Jesus at the end of history would be the revelation of the glory of Israel’s God. The final and climactic manifestation of Jesus as Lord will take place at his second coming when he rescues believers from the coming wrath (1 Thess 1:10), gathers them to himself (2 Thess 2:1), and overthrows lawless authorities (2 Thess 2:8). This is the moment when Jesus will be by might what he is by right, the cosmocrator, the divine master and commander over everything and everyone! So whether it was expositing Scriptures like Ps 110, contemplating the glory of God in Christ, or waiting for Jesus’ return, all of this was saturated with the imagery of Jesus as Lord.

The lordship of Jesus Christ was not merely a doctrinal formula, but something that pervaded the witness, work, and worship of the early church. Have a brief glance through the Book of Acts and you’ll notice as clear as day that baptism, thanksgiving, prayers, hymns, praise, and celebratory meals all take place in the context of devotion to the Jesus Christ as the Lord. In the early church, the word and example of the Lord Jesus carry pre-eminent authority (1 Thess 4:15; 1 Cor 7:10; 11:1; 1 Pet 2:21). The preaching of the gospel was the proclamation of Jesus as Lord (see Acts 2:36; 5:14; 8:16; 9:5 10:36; 28:31; 2 Cor 4:5; 2 Thess 1:8). Knowing God meant knowing the lordship of Jesus Christ (Eph 1:17; 2 Thess 1:8). In fact, the most basic definition of what it means to be a Christian is one who confesses Jesus as Lord, because it is by such a confession that one is saved (Rom 10:9-10), and such a confession can only me made with the help of the Holy Spirit (1 Cor 12:3). On a more chilling note, Paul declares that if anyone does not love the Lord, then he or she is cursed (1 Cor 16:22). Evidently loving the Lord Jesus is identical to the type of covenant loyalty that was expected of Israelites in the love for YHWH (see Deut 6:4; 10:12-13).3

We should also add there is a very sharp and subversive claim implied with the profession that Jesus is Lord. In the Roman world of the first century, Caesar was venerated as “Lord” over the realms he ruled, not just politically, but religiously too. Worship of the emperor all over the empire, while localized in form and varied in intensity, was aimed at ensuring the devotion of his subjects. In ancient media like coins, pottery, and poetry one can find celebration of the emperor as both a “god” and a mediator before the “gods.” In some inscriptions one reads statements such as, “Emperor [Augustus] Caesar, god and lord” and “Nero, the lord of the whole world.” Picture what it would be like to confess that Jesus is Lord in such a context. Visualize yourself standing on a street in downtown Rome announcing that a Jewish man put to death by a Roman governor had been installed as King of kings and Lord of lords! To some it might sound disgusting, while to others it would mark you as a political dissident or simply a lunatic. N.T. Wright rightly observes: “To come to Rome with the gospel of Jesus, to announce someone else’s accession to the world’s throne, therefore, was to put on a red coat and walk into a field with a potentially angry bull.”4

The best analogy I can provide is this: imagine you are in an extravagant hotel in Berlin during the 1930s for a dinner party attended by a mix of lawyers, doctors, businessmen, and military officers. While the evening is mostly polite and cordial, with small talk on everything from the stock market to the latest operas, a military officer suddenly taps his glass and proposes a toast to the Führer, Adolf Hitler. Then, as everyone stands, and raises their glasses, you, being the committed Christian you are, interrupt and propose an alternative toast. Everyone is startled and looks at you as you proudly utter in your best German, “Jesus der Jude aus Nazaret ist der wahre Führer” (Jesus the Jew from Nazareth is the true Leader). You probably won’t have long before the Gestapo comes and takes you away to a very nasty place for making such a subversive claim. Lest I seem to be overstating the political dimensions of Jesus’ lordship, keep in mind that Nero did not have Christians thrown to the lions because they said, “Jesus is Lord of my heart.” The Romans were not interested in the internal dispositions of people’s lives. Confession of Jesus as Lord was always a scandalous and subversive claim. Profession of a “lord” is not merely religious language for adoration on some spiritual plane; it is also a matter of social and political protest. When it came to who was running the show, the Christians knew that there were only two options: the Son of Augustus or the Son of David. By singing and preaching about Jesus as Lord, they were opting for the later, a claim regarded by political authorities as seditious. As N.T. Wright suggests: “At every point, therefore, we should expect what we in fact find: that for Paul, Jesus is Lord and Caesar is not.”5

It is worthwhile to think about what proclaiming Jesus as Lord means for us today. Some time ago H.A.A. Kennedy opined that “the term ‘Lord’ has become one of the most lifeless words in the Christian vocabulary.” When the title “Lord” lost its reverence it also lost its relevance and the title was reduced to something like “a spiritually meaningful religious leader.” That is a travesty because acclamation of Jesus as Lord is no empty confession or a vague religious platitude. More likely, as Kennedy himself adds, “To enter into its meaning and to give it practical effect would be to re-create, in great measure, the atmosphere of the Apostolic Age.”6 I concur with Kennedy because when we discover what it means to live with respect to the lordship of Jesus, then we can get closer to the pattern of devotion that the New Testament calls us to emulate. To confess that Jesus is “Lord” is to announce that he is Lord of all. At the name of Jesus, every knee shall bow, every Christian, every Jew, every Muslim, every Hindu, and every atheist, and they will confess that Jesus Christ is Lord. I don’t know whether you’ve thought about it, but this is deeply offensive and disturbing stuff to postmodern sensibilities. Confession of Jesus as Lord implies that all religions are not equal. Jesus is not a leader who has his authority curtailed by politicians or sociologists telling him which areas of life he’s allowed to give people advice on. Jesus is the boss of everyone’s religion, politics, economics, ethics, and everything. Jesus is not interested in trying to capture a big chunk of the religious market; to the contrary, he’s in the business of completely monopolizing it with the glory, justice, and power of heaven. And he has every right to do so, being as he the firstborn of all creation, and the cosmos is both his handiwork and his inheritance! Consequently Abraham Kuyper was right to declare that “there is not a square inch in the whole domain of human existence which Christ who is Sovereign over all, does not cry: ‘Mine!’”7 If that is the case, then true discipleship is about dutifully and faithfully living out the lordship of Jesus Christ. Discipleship means ordering our lives according to his story, symbols, teaching, and authority. Evangelism is not about asking people to try Jesus the way they might try a new decaf moccacino latte from Starbucks. It is more like declaring the victory of the Lord Jesus over sin and death, warning of the judgment to be made by the Lord Jesus over all rebellion, and inviting people to find joy and satisfaction in the life and love that come from the Lord Jesus Christ.

In my visits to the United States I have observed a strong historically conditioned aversion to monarchs, masters, and lords in American culture. There is no American royal family – though if we get another Clinton or Bush in the White House it might be a de facto royal dynasty if you ask me – and such a family would not be welcomed in most quarters. Apparently America has no plans to recant its declaration of independence and to come under the gentle yoke of the English monarch any time soon either! Most American churches would probably loathe the prospect of having Prince Charles installed as the “Supreme Governor” of their respective denominations (and I confess that I share the aversion too). In a curious anecdote, R.C. Sproul observes:

Sometimes it is difficult for people in the United States to grasp the full significance of the title Lord. An Englishman came to this country in the decade of the sixties, and upon arrival spent his first week in Philadelphia becoming acquainted with historic landmarks, such as Independence Hall and the Liberty Bell. In order to familiarize himself with American culture, he visited several antique stores that specialized in colonial and revolutionary memorabilia. In one such shop he saw several posters and signboards that contained the slogans of the revolution, such as No Taxation Without Representation, and Don’t Tread on Me. One signboard attracted his attention more than the rest. In bold letters the sign proclaimed: we serve no sovereign here. As he mused on this sign, he wondered how people steeped in such an antimonarchical culture could come to grips with the notion of the kingdom of God and the sovereignty that belongs to the Lord. The concept of lordship invested in one individual is repugnant to the American tradition, yet this is the boldness of the claim of the New Testament for Jesus, that absolute sovereign authority and imperial power are vested in Christ.8

I understand the patriotic dislike of foreign lords who might potentially attack and then tax Americans. Yet such an aversion to a “lord” might be taken too far in some contexts. Strange parts of American evangelicalism –the so-called “no lordship” advocates – have even contended that one should not even preach Jesus as Lord in evangelism, but only as Saviour. Apparently making Jesus lord of one’s life is something that is not meant to happen until much later in one’s Christian walk. Such a view, quite frankly, merits the mother of all theological face palms. Profession of Jesus as Lord is not asking for assent to the mere fact of his deity, but calling people to faithfulness, obedience, and allegiance towards him. Jesus wants followers not fans!9

If I may gently plead with my American friends, with your aversion to “Kings” and “Lords:” before you throw all the christological tea over side of the theological boat, reflect on the words of Paul: “Grace to all who love our Lord Jesus Christ with an undying love” (Eph 6:24). To love Jesus as Lord is to love Jesus’ lordship. We do this knowing that Jesus is neither a tyrant nor a despot. While Jesus is Lord of all, he is also Lord for all. The goodness, kindness, love, and compassion of Jesus as our Saviour is also reflected in Jesus as our Lord. If we were to make a Christian psalm book, the most common refrain should be, “The Lord Jesus is good, his love endures forever” (see Ps 100:5; 106:1; 107:1; 118:1, 29; 136:1)! To know Jesus as Lord is to know and taste that God is good.

Michael F. Bird is a professor of Theology at Ridley Melbourne College of Mission and Ministry and a contributor to the Ichthus.

The exception perhaps is Matt 7:22 where Jesus describes himself as the eschatological “Lord” of the end of history.

 N.T. Wright, Climax of the Covenant (Edinburgh: T&T Clark, 1991), 116 .

D. E. Garland, 1 Corinthians (BECNT; Grand Rapids, MI: Baker, 2003), 774.

 N.T. Wright, “Romans,” New Interpreters Bible, 10:423.

 N.T. Wright, Paul in Fresh Perspective (Minneapolis: MN: Fortress, 2009), 69.

H.A.A. Kennedy, St. Paul’s Epistle to the Philippians, 439 cited in C.F.H. Henry, God, Revelation, and Authority. Wheaton, IL: Crossway, 1999), 2:239.

Cited in James D. Bratt, Abraham Kuyper: A Centennial Reader (Grand Rapids, MI: Zondervan, 1998), 461

 R.C. Sproul, Following Christ (Wheaton, IL: Tyndale House, 1996), 31

Cf. further Darrell, L. Bock, “Jesus as Lord in Acts and in the Gospel Message,” BSac 143 (1986): 146-54; Millard Erickson, “Lordship Theology: The Current Controversy,” SWJT 33 (1991): 5-15; Michael S. Horton, Christ the Lord: The Reformation and Lordship Salvation (Grand Rapids, MI: Baker, 1992).

Salvation, Repentance and Confessing "Jesus is Lord"

New Horizons – Studies in the Book of Acts (Salvation, Conversion, Repentance & Faith)

On repentance as an essential aspect of conversion: (Luke 24:45-47) Acts 2:38; 5:31; 5:31; 11:18; 17:30-31; 20:21; 26:20

The nature of repentance: cp. Jesus’ statement in Matt. 12:41 with Jonah 3.(1-4)5-10

Key Question:  If Jesus is not the Supreme Authority [= 'Lord'] in a person’s life, is that person saved?

Answer: No. 

If you declare/confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.  Rom. 10:9  (cp. 1 Cor. 12:3b.)

“Why do you call me, ‘Lord, Lord,’ and do not do what I say? Lk. 6:46

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. 22 Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ 23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’  Matt. 7:21-23

What is at sake regarding this crucial question:

1.  the eternal damnation of those led into a false assurance of salvation;

2.  the corrupting of the church with unregenerate ‘members’…;

3.  failure, then, to be salt and light in the culture (because we will have lost our saltiness);

4.  lack of compelling purpose and direction for living as individual believers and as a church (for we have no Master/Lord to direct us)

Conversion marks the inception of ‘the obedience of faith’, reversing the characteristic disobedience on the unbeliever.  (Rom. 1:5; 6:17-18; cf. Eph. 2:2; 5:6); proactively following as disciples, serving as ‘slaves’, person to Person.

Our Repentance Will Always Be Incomplete, a Work in Progress, in This Life

“We need to realize that while God’s acceptance of each Christian believer is perfect from the start, our repentance always needs to be extended further as long as we are in this world.

"Repentance means turning from as much as you know of your sin to give as much as you know of yourself to as much as you know of your God, and as our knowledge grows at these three points so our practice of repentance has to be enlarged.”

- J.I. Packer, Keep in Step with the Spirit: Finding Fullness in Our Walk with God, 87

Repentance Is Not Perfection but Taking Sides

“[The truths relating to a genuine conversion do not mean] that a Christian will never sin.

“Repenting of sin doesn’t necessarily mean that you stop sinning – certainly not altogether, and often not in particular areas, either.  Christians are still fallen sinners even after God gives us new spiritual life, and we will continue to struggle with sin until we are glorified with Jesus (see, e.g., Gal. 5:17; 1 John 2:1).

“But even if repentance doesn’t mean an immediate end to our sinning, it does mean that we will no longer live at peace with our sin.  We will declare mortal war against it and dedicate ourselves to resisting it by God’s power on every front in our lives.

“Many Christians struggle hard with this idea of repentance because they somehow expect that if they genuinely repent, sin will go away and temptation will stop.  When that doesn’t happen, they fall into despair, questioning whether their faith in Jesus is real.

“It’s true that when God regenerates us, he gives us power to fight against and overcome sin (1 Cor. 10:13).  But because we will continue to struggle with sin until we are glorified, we have to remember that genuine repentance is more fundamentally a matter of the heart’s attitude toward sin that it is a mere change of behavior.  Do we hate sin and war against it, or do we cherish it and defend it?

“One writer put this beautifully:  ‘The difference between an uncoverted and converted man is not that the one has sins and the other has none; but that the one takes part/[sides] with his cherished sins against a dreaded God, and the other takes part/[sides] with a reconciled God against his hated sin.’”

-- Greg Gilbert, “What Is the Gospel?” pp. 81-82, quoting William Arnot, “Laws from Heaven for Life on Earth” (London: T. Nelson and Sons, 1884), 311.


How can you hope to enter the kingdom of heaven (then) when you're unwilling for Christ to be your king (now)?


Saturday, June 30, 2018

Repentance is inseparable from forgiveness

'According to the infinite goodness of God, we are promised that if we will forsake our sins, confessing them, and will, by faith, accept the grace which is provided in Christ Jesus, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
'But, so long as God lives, there can be no promise of mercy to those who continue in their evil ways, and refuse to acknowledge their wrongdoing.
'Surely no rebel can expect the King to pardon his treason while he remains in open revolt. No one can be so foolish as to imagine that the Judge of all the earth will put away our sins if we refuse to put them away ourselves.'
-- Charles Spurgeon, "All of Grace" (in the chapter, 'Repentance Must Go with Forgiveness')

Repentance is a change in what we worship

"We were created to worship, and if we won't worship God, we'll worship something else.

"Calling to repentance, then, means calling for a reorientation of worship.  So who or what are we worshiping rather than God?  What compels our time and energy, our spending and our leisure?  What makes us angry?  What gives us hope and comfort?  What are our aspirations for our children?

"...Repenting means exchanging our idols for God.  Before it's a change in behavior, it must be a change in worship...."

-- Michael Lawrence, "Conversion" (9Marks)

Monday, March 12, 2018

Spurgeon on True Conversion

"Note the business on hand—it is that Jesus should be King over you. ...Jesus must be King or He cannot be your Savior. Thousands of people are quite willing to be saved by Christ, but when it comes to the first step, namely, that Jesus must be accepted as Ruler, Lawgiver, Master, King, and Lord, then they start back and reject eternal life—
“Yet know (nor of the terms complain),
Where Jesus comes, He comes to reign;
To reign, and with no partial sway;
Thoughts must be slain that disobey.”
"The whole question of your being saved or lost will turn on this—if Jesus is not your King, then the devil will remain enthroned in your heart and you will remain a lost soul. But if your heart will yield itself up to the supreme authority of King Jesus, then the work of salvation has already commenced and Jesus will take care to purge your nature of all His enemies until you shall be an empire in which He alone shall reign in holiness and peace. Jesus must be king! What do you say, sir, shall it be so? Do you hesitate about it? He must be your Lord and Master. His will must be your will. His commands must be law to you and His example must henceforth be the model of your life. Do you disagree or will you yield at once?...
"...And here is the point, if Jesus is to reign, the old king must go down. It is of no use trying to have [Sin and Christ] on the throne at the same time. It is impossible to serve sin and to serve Christ. Favorite and constitutional sins must be relinquished. I know many persons who say that they are under concern of soul whose sincerity I more than question, because they continue in known sin and yet they complain that they cannot find peace. How can they?...
"...The main point, however, is to do it—really and at once make Christ Jesus your King. And to this end we must believe in Him or trust Him. It is this trusting Jesus Christ which is the essential point, for out of it grows the repentance which renounces every false way. When a man fully and honestly trusts Christ with his soul, he is enabled from that time forward to hate the sin which he once loved and so he wins the mastery over it. He finds a joy in submitting to the holy reign of Jesus because he has already trusted Him and believes that he is saved. But alas! many of you do not believe..."
-- from his sermon entitled, "Now Then Do It"