THE GRACE OF GOD
Grace is a perfection of the Divine character which is exercised only toward the elect. Neither in the Old Testament nor in the New is the grace of God ever mentioned in connection with mankind generally, still less with the lower orders of His creatures. In this it is distinguished from mercy, for the mercy of God is "over all His works" (Ps. 145-9). Grace is the alone source from which flows the goodwill, love, and salvation of God unto His chosen people. This attribute of the Divine character was defined by Abraham Booth in his helpful book, The Reign of Grace thus, "It is the eternal and absolute free favour of God, manifested in the vouchsafement of spiritual and eternal blessings to the guilty and the unworthy."
Divine grace is the sovereign and saving favour of God exercised in the bestowment of blessings upon those who have no merit in them and for which no compensation is demanded from them. Nay, more; it is the favour of God shown to those who not only have no positive deserts of their own, but who are thoroughly ill-deserving and hell-deserving. It is completely unmerited and unsought, and is altogether unattracted by anything in or from or by the objects upon which it is bestowed. Grace can neither be bought, earned, nor won by the creature. If it could be, it would cease to be grace. When a thing is said to be of grace we mean that the recipient has no claim upon it, that it was in nowise due him. It comes to him as pure charity, and, at first, unasked and undesired.
The fullest exposition of the amazing grace of God is to be found in the Epistles of the apostle Paul. In his writings "grace" stands in direct opposition to works and worthiness, all works and worthiness, of whatever kind or degree. This is abundantly clear from Romans 11:6, "And if by grace, then is it no more of works: otherwise grace is no more grace. If it be of works, then is it no more grace, otherwise work is no more work." Grace and works will no more unite than an acid and an alkali. "By grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast" (Eph. 2:8,9). The absolute favour of God can no more consist with human merit than oil and water will fuse into one: see also Romans 4:4,5
Sunday, February 27, 2011
Friday, February 25, 2011
A Word about Faith
THE EYE OF FAITH
Arthur W. Pink
"I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee" (Job 42:5). What did Job signify by this? Obviously his words are not to be understood literally. No, by employing a common figure of speech, he meant that the mists of unbelief (occasioned by self-righteousness) had now been dispelled, and faith perceived the being of God as a glorious and living reality. ("Mine eyes are ever toward the Lord" Ps. 25:15), by which is meant that his faith was constantly in exercise. Of Moses it is said that "he endured as seeing Him who is invisible" (Heb. 11:27), that is, his heart was sustained through faith’s being occupied with the mighty God.
Faith is frequently represented in Scripture under the metaphor of bodily sight. Our Lord said of the great patriarch, "Your father Abraham rejoiced to see My day: and he saw it and was glad" (John 8:56), meaning that his faith looked forward to the day of Christ’s humiliation and exaltation. Paul was commissioned unto the Gentiles to "open their eyes, to turn them from darkness to light, and from the power of Satan unto God" (Acts 26:18); or, in other words, to be the Divine instrument of their conversion through preaching to them the Word of Faith. To some of his erring children he wrote, "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently (plainly) set forth, crucified among you" (Gal. 3:1).
Now what we wish to point out in this article is, that when scripture speaks of faith under the notion of bodily sight, its writers were doing something more than availing themselves of a pertinent and suitable figure of speech. The Author of Scripture is the One who first formed the eye, that marvelous organ of vision and without a shadow of doubt He so fashioned it as to strikingly adumbrate in the visible that which now plays so prominent a part in the Christian’s dealings with the invisible. Everything in the material world shadows forth some great reality in the spiritual realm, as we should perceive had we but sufficient wisdom to discern the fact. A wide field is here opened for observation and meditation, but we shall now confine ourselves to a single example, namely, the eye of the body as it symbolizes the faith of the heart.
1. The eye is a passive organ. The eye does not send out a light from itself, nor does it give anything unto the objects it beholds-what can the eye communicate to the sun, moon, and stars, when it gazes upon them! No, the eye merely receives the print or image of them into the mind (on the retina, which is then transmitted to the brain) without adding anything to them. Just so is it with faith: it gives nothing unto God, or to what it beholds in the Word of His grace. It simply receives or takes them into the heart as they are presented to the soul’s view in the light of the Divine revelation. What did the bitten Israelites communicate unto the brazen serpent when they looked unto it, and were healed? As little do we add unto Christ, when we "look" unto Him and are saved (Isa. 45:22).
2. The eye is a directing organ. The man that has the light of day and his eyes open can see his way, and is not so likely to stumble into ditches or fall into a precipice as a blind man, or one who walks at nighttime. So it is with faith: "The way of the wicked is as darkness, they know not at what they stumble," but "the path of the just is as the shining light, that shineth more and more unto the perfect day" (Prov. 4:19, 18). Of Christians it is said that "we walk by faith, not by sight" (2 Cor. 5:7). By "looking off unto Jesus" (faith’s viewing our Exemplar) we are enabled to run the race which is set before us.
3. The eye is a very quick organ, taking up things at a great distance. Within a fraction of a moment I can turn my gaze from things lying on the ground and focus it upon the mountains which are many miles away; nay, more, I can look away altogether from the things of earth and mount up among the stars, and in a second view the entire expanse of the heavens. What an optical marvel is that! Equally wonderful is the power of faith: it is indeed a quick-sighted grace, taking up things at a great distance, as the faith of the patriarchs did, who saw the things promised "afar off’ (Heb. 11:13). So too, in a moment faith may look back to an eternity past and view the everlasting springs of electing love, active on its behalf before the foundations of the earth were laid, and then, in the same breath, it can turn itself towards an eternity yet to come, and take a view of the hidden glories of an invisible world within the vail.
4. The eye, though it be little, is a very capacious organ. The man that has the light of day and has his eyes open may see all that comes with the range of his vision: he may look around and see things behind, forward and view things ahead, downward upon the waters in a well or a stream at the bottom of a deep ravine, upwards and gaze upon bodies in the distant heavens. So is it with faith: it extends itself unto everything that lies within the vast compass of God’s Word. It takes knowledge of things in the distant past, it also apprehends things that are yet to come; it looks into Hell, and penetrates into Heaven. It is able to discern the vanity of the world all around us.
It is true that there may be a genuine faith that takes in but little of the light of Divine revelation at first. Yet here again the earthly adumbration accurately shadows forth this spiritual truth. The eye of an infant takes in the light and perceives external objects, but with a good deal of weakness and confusion, until as it grows more its vision extends further and further. So it is with the eye of faith. At first, the light of spiritual knowledge is but dim: the babe in Christ is unable to see afar off. But as faith grows deeper and deeper into the Divine mysteries, until it comes at length to be swallowed up on open vision (John 17:24).
5. The eye is a very assuring faculty. Of the five bodily senses, this is the most convincing. What are we more sure of, than what we see with our eyes! Some fools may seek to persuade themselves that matter is a mental delusion, but no one in his right mind will believe them. If a man sees the sun shining in the heavens, he knows that it is day. In like manner, faith is a grace which carries in its very nature a great deal of certainty: "Now faith is the substance of things hoped for, the evidence of things not seen" (Heb. 11:1). Skeptics may deny the Divine inspiration of the Scriptures, but when the eye of faith has gazed upon its supernatural beauties, the point is settled once for all. Others may regard the Christ of God as a pious myth, but once the saint has really beheld the Lamb of God, it can say "I know that my Redeemer liveth."
6. The eye is an impressing organ: what we see, leaves an impression upon our minds, that is why we need to pray often "Turn away mine eyes from beholding vanity" (Ps. 119:37); that is why the prophet declared "mine eye affecteth mine heart" (Lam. 3:51). If a man looks steadily at the sun for a few moments an impression of the sun is left in his eye, even though he turn his eyes away from it, or shuts them. In like manner, real faith leaves an impression of the Sun of righteousness upon the heart: "they looked unto Him, and were lightened" (Ps. 34:5). Even more definite is 2 Corinthians 3:18: "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord." As the mighty power of Christ will, in a coming day, transform the bodies of His people from mortality to life and from dishonor to glory, so also does the Holy Spirit now exert a moral transforming power on the character of those who are His, and that by calling faith into exercise, the activity of which more and more conforms the soul to the image of God’s Son.
7. The eye is a wondrous organ. Those who are competent to express an opinion, affirm that this particular member is the most curious and remarkable of any part of the human body: there is much of the wisdom and power of the Creator to be discovered in the formation of the visive faculty. So too faith is a grace that is curiously and wondrously wrought in the soul. There is more of the wisdom and power of the Divine Workman discovered in the formation of the grace of faith than in any other part of the new creature. Thus we read of the "work of faith with power" (2 Thess. 1:11), yea, that the same exceeding great and mighty power which was put forth by God in the raising of Christ from the dead is exerted upon and within them that believe (Eph. 1:19).
8. The eye of the body is a very tender thing: it is soon hurt and easily damaged. A very tiny cinder will cause pain and make it weep and it is very striking to note that that is the very way to recovery-it weeps out the dust or mote that gets into it. So too faith is a most delicate grace, thriving best in a pure conscience: hence the apostle speaks of "holding the mystery of the faith in a pure conscience" (1 Tim. 3:9). The lively actings of faith are soon marred by the dust of sin, or by the vanities of the world getting into the heart where it is seated. And where ever true faith is, if it be hurt by sin, it vents itself in a way of godly sorrow.
N.B. For most of the above we are indebted to a sermon preached by Ebon. Erskine in 1740.
Arthur W. Pink
"I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee" (Job 42:5). What did Job signify by this? Obviously his words are not to be understood literally. No, by employing a common figure of speech, he meant that the mists of unbelief (occasioned by self-righteousness) had now been dispelled, and faith perceived the being of God as a glorious and living reality. ("Mine eyes are ever toward the Lord" Ps. 25:15), by which is meant that his faith was constantly in exercise. Of Moses it is said that "he endured as seeing Him who is invisible" (Heb. 11:27), that is, his heart was sustained through faith’s being occupied with the mighty God.
Faith is frequently represented in Scripture under the metaphor of bodily sight. Our Lord said of the great patriarch, "Your father Abraham rejoiced to see My day: and he saw it and was glad" (John 8:56), meaning that his faith looked forward to the day of Christ’s humiliation and exaltation. Paul was commissioned unto the Gentiles to "open their eyes, to turn them from darkness to light, and from the power of Satan unto God" (Acts 26:18); or, in other words, to be the Divine instrument of their conversion through preaching to them the Word of Faith. To some of his erring children he wrote, "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently (plainly) set forth, crucified among you" (Gal. 3:1).
Now what we wish to point out in this article is, that when scripture speaks of faith under the notion of bodily sight, its writers were doing something more than availing themselves of a pertinent and suitable figure of speech. The Author of Scripture is the One who first formed the eye, that marvelous organ of vision and without a shadow of doubt He so fashioned it as to strikingly adumbrate in the visible that which now plays so prominent a part in the Christian’s dealings with the invisible. Everything in the material world shadows forth some great reality in the spiritual realm, as we should perceive had we but sufficient wisdom to discern the fact. A wide field is here opened for observation and meditation, but we shall now confine ourselves to a single example, namely, the eye of the body as it symbolizes the faith of the heart.
1. The eye is a passive organ. The eye does not send out a light from itself, nor does it give anything unto the objects it beholds-what can the eye communicate to the sun, moon, and stars, when it gazes upon them! No, the eye merely receives the print or image of them into the mind (on the retina, which is then transmitted to the brain) without adding anything to them. Just so is it with faith: it gives nothing unto God, or to what it beholds in the Word of His grace. It simply receives or takes them into the heart as they are presented to the soul’s view in the light of the Divine revelation. What did the bitten Israelites communicate unto the brazen serpent when they looked unto it, and were healed? As little do we add unto Christ, when we "look" unto Him and are saved (Isa. 45:22).
2. The eye is a directing organ. The man that has the light of day and his eyes open can see his way, and is not so likely to stumble into ditches or fall into a precipice as a blind man, or one who walks at nighttime. So it is with faith: "The way of the wicked is as darkness, they know not at what they stumble," but "the path of the just is as the shining light, that shineth more and more unto the perfect day" (Prov. 4:19, 18). Of Christians it is said that "we walk by faith, not by sight" (2 Cor. 5:7). By "looking off unto Jesus" (faith’s viewing our Exemplar) we are enabled to run the race which is set before us.
3. The eye is a very quick organ, taking up things at a great distance. Within a fraction of a moment I can turn my gaze from things lying on the ground and focus it upon the mountains which are many miles away; nay, more, I can look away altogether from the things of earth and mount up among the stars, and in a second view the entire expanse of the heavens. What an optical marvel is that! Equally wonderful is the power of faith: it is indeed a quick-sighted grace, taking up things at a great distance, as the faith of the patriarchs did, who saw the things promised "afar off’ (Heb. 11:13). So too, in a moment faith may look back to an eternity past and view the everlasting springs of electing love, active on its behalf before the foundations of the earth were laid, and then, in the same breath, it can turn itself towards an eternity yet to come, and take a view of the hidden glories of an invisible world within the vail.
4. The eye, though it be little, is a very capacious organ. The man that has the light of day and has his eyes open may see all that comes with the range of his vision: he may look around and see things behind, forward and view things ahead, downward upon the waters in a well or a stream at the bottom of a deep ravine, upwards and gaze upon bodies in the distant heavens. So is it with faith: it extends itself unto everything that lies within the vast compass of God’s Word. It takes knowledge of things in the distant past, it also apprehends things that are yet to come; it looks into Hell, and penetrates into Heaven. It is able to discern the vanity of the world all around us.
It is true that there may be a genuine faith that takes in but little of the light of Divine revelation at first. Yet here again the earthly adumbration accurately shadows forth this spiritual truth. The eye of an infant takes in the light and perceives external objects, but with a good deal of weakness and confusion, until as it grows more its vision extends further and further. So it is with the eye of faith. At first, the light of spiritual knowledge is but dim: the babe in Christ is unable to see afar off. But as faith grows deeper and deeper into the Divine mysteries, until it comes at length to be swallowed up on open vision (John 17:24).
5. The eye is a very assuring faculty. Of the five bodily senses, this is the most convincing. What are we more sure of, than what we see with our eyes! Some fools may seek to persuade themselves that matter is a mental delusion, but no one in his right mind will believe them. If a man sees the sun shining in the heavens, he knows that it is day. In like manner, faith is a grace which carries in its very nature a great deal of certainty: "Now faith is the substance of things hoped for, the evidence of things not seen" (Heb. 11:1). Skeptics may deny the Divine inspiration of the Scriptures, but when the eye of faith has gazed upon its supernatural beauties, the point is settled once for all. Others may regard the Christ of God as a pious myth, but once the saint has really beheld the Lamb of God, it can say "I know that my Redeemer liveth."
6. The eye is an impressing organ: what we see, leaves an impression upon our minds, that is why we need to pray often "Turn away mine eyes from beholding vanity" (Ps. 119:37); that is why the prophet declared "mine eye affecteth mine heart" (Lam. 3:51). If a man looks steadily at the sun for a few moments an impression of the sun is left in his eye, even though he turn his eyes away from it, or shuts them. In like manner, real faith leaves an impression of the Sun of righteousness upon the heart: "they looked unto Him, and were lightened" (Ps. 34:5). Even more definite is 2 Corinthians 3:18: "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord." As the mighty power of Christ will, in a coming day, transform the bodies of His people from mortality to life and from dishonor to glory, so also does the Holy Spirit now exert a moral transforming power on the character of those who are His, and that by calling faith into exercise, the activity of which more and more conforms the soul to the image of God’s Son.
7. The eye is a wondrous organ. Those who are competent to express an opinion, affirm that this particular member is the most curious and remarkable of any part of the human body: there is much of the wisdom and power of the Creator to be discovered in the formation of the visive faculty. So too faith is a grace that is curiously and wondrously wrought in the soul. There is more of the wisdom and power of the Divine Workman discovered in the formation of the grace of faith than in any other part of the new creature. Thus we read of the "work of faith with power" (2 Thess. 1:11), yea, that the same exceeding great and mighty power which was put forth by God in the raising of Christ from the dead is exerted upon and within them that believe (Eph. 1:19).
8. The eye of the body is a very tender thing: it is soon hurt and easily damaged. A very tiny cinder will cause pain and make it weep and it is very striking to note that that is the very way to recovery-it weeps out the dust or mote that gets into it. So too faith is a most delicate grace, thriving best in a pure conscience: hence the apostle speaks of "holding the mystery of the faith in a pure conscience" (1 Tim. 3:9). The lively actings of faith are soon marred by the dust of sin, or by the vanities of the world getting into the heart where it is seated. And where ever true faith is, if it be hurt by sin, it vents itself in a way of godly sorrow.
N.B. For most of the above we are indebted to a sermon preached by Ebon. Erskine in 1740.
Thursday, February 24, 2011
What is Your Pray Today?
"Our Father which art in heaven"
Matthew 6:9
This opening clause is a suitable preface to all that follows. It presents to us the great Object to whom we pray, teaches us the covenant office that He sustains to us, and denotes the obligation imposed upon us, namely, that of maintaining toward Him a filial spirit, with all that that entails. All real prayer ought to begin with a devout contemplation and to express an acknowledgment of the name of God and of His blessed perfections. We should draw near unto the Throne of Grace with suitable apprehensions of God’s sovereign majesty and power, yet with a holy confidence in His fatherly goodness. In these opening words we are plainly instructed to preface our petitions by expressing the sense we have of the essential and relative glories of the One whom we address. The Psalms abound in examples of this. See Psalm 8:1 as a case in point.
"Our Father which art in heaven." Let us first endeavor to ascertain the general principle that is embodied in this introductory clause. It informs us in the simplest possible manner that the great God is most graciously ready to grant us an audience. By directing us to address Him as our Father, it definitely assures us of His love and power. This precious title is designed to raise our affections, to excite us to reverent attention, and to confirm our confidence in the efficacy of prayer. Three things are essential to acceptable and effectual prayer: fervency, reverence, and confidence. This opening clause is designed to stir up each of these essential elements within us. Fervency is the effect of our affections being called into exercise; reverence will be promoted by an apprehension of the fact that we are addressing the heavenly throne; confidence will be deepened by viewing the Object of prayer as our Father.
In coming to God in acts of worship, we must "believe that He is, and that He is a Rewarder of them that diligently seek Him" (Heb. 11:6). What is more calculated to deepen our confidence and to draw forth the strongest love and earnest hopes of our hearts toward God, than Christ’s presenting Him to us in His most tender aspect and endearing relation? How we are here encouraged to use holy boldness and to pour out our souls before Him! We could not suitably invoke an impersonal First Cause; still less could we adore or supplicate a great abstraction. No, it is to a person, a Divine Person, One who has our best interests at heart, that we are invited to draw near, even to our Father. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God" (1 John 3:1).
God is the Father of all men naturally, being their Creator. "Have we not all one Father? hath not one God created us?" (Mal. 2:10). "But now, O Lord, Thou art our Father; we are the clay, and Thou our Potter; and we all are the work of Thy hand" (Isa. 64:8). The fact that such verses have been grossly perverted by some holding erroneous views on "the universal fatherhood of God and brotherhood of man," must not cause us to utterly repudiate them. It is our privilege to assure the most ungodly and abandoned that, if they will but throw down the weapons of their warfare and do as the prodigal did, there is a loving Father ready to welcome them. If He hears the cries of the ravens (Ps. 147:9), will He turn a deaf ear to the requests of a rational creature? Simon Magus, while still "in the gall of bitterness, and in the bond of iniquity," was directed by an apostle to repent of his wickedness and to pray to God (Acts 8:22, 23).
But the depth and full import of this invocation can be entered into only by the believing Christian, for there is a higher relation between him and God than that which is merely of nature. First, God is his Father spiritually. Second, God is the Father of His elect because He is the Father of their Lord Jesus Christ (Eph. 1:3). Thus Christ expressly announced, "I ascend unto My Father, and your Father; and to My God, and your God" (John 20:17). Third, God is the Father of His elect by eternal decree: "Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will" (Eph. 1:5). Fourth, He is the Father of His elect by regeneration, wherein they are born again and become "partakers of the Divine nature" (2 Pet. 1:4). It is written, "And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father" (Gal. 4:6).
These words "Our Father" not only signify the office that God sustains to us by virtue of the everlasting covenant, but they also clearly imply our obligation. They teach us both how we ought to dispose ourselves toward God when we pray to Him, and the conduct that is becoming to us by virtue of this relationship. As His children we must "honor" Him (even more than our human parents; see Ex. 20:12; Eph. 6:1-3), be in subjection to Him, delight in Him, and strive in all things to please Him. Again, the phrase "Our Father" not only teaches us our personal interest in God Himself, who by grace is our Father, but it also instructs us of our interest in our fellow Christians, who in Christ are our brethren. It is not merely to "my Father" to whom I pray, but to "our Father." We must express our love to our brethren by praying for them; we are to be as much concerned about their needs as we are over our own. How much is included in these two words!
"Which art in heaven." What a blessed balance this gives to the previous phrase. If that tells us of God’s goodness and grace, this speaks of His greatness and majesty. If that teaches us of the nearness and dearness of His relationship to us, this announces His infinite elevation above us. If the words "Our Father" inspire confidence and love, then the words "which art in heaven" should fill us with humility and awe. These are the two things that should ever occupy our minds and engage our hearts: the first without the second tends toward unholy familiarity; the second without the first produces coldness and dread. By combining them together, we are preserved from both evils; and a suitable equipoise is wrought and maintained in the soul as we duly contemplate both the mercy and might of God, His unfathomable love and His immeasurable loftiness. Note how the same blessed balance was preserved by the Apostle Paul, when he employed the following words to describe God the Father: "the God of our Lord Jesus Christ, the Father of glory" (Eph. 1:17).
The words "which art in heaven" are not used because He is confined there. We are reminded of the words of King Solomon: "But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain Thee; how much less this house that I have builded?" (1 Kings 8:27). God is infinite and omnipresent. There is a particular sense, though, in which the Father is "in heaven," for that is the place in which His majesty and glory are most eminently manifested. "Thus saith the Lord, The heaven is My throne, and the earth is My footstool" (Isa. 66:1). The realization of this should fill us with the deepest reverence and awe. The words "which art in heaven" call attention to His providence, declaring the fact that He is directing all things from on high. These words proclaim His ability to undertake for us, for our Father is the Almighty. "But our God is in the heavens: He hath done whatsoever He hath pleased" (Ps. 115:3). Yet though the Almighty, He is "our Father." "Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Ps. 103:13). "If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him?" (Luke 11:13). Finally, these blessed words remind us that we are journeying thither, for heaven is our home.
Matthew 6:9
This opening clause is a suitable preface to all that follows. It presents to us the great Object to whom we pray, teaches us the covenant office that He sustains to us, and denotes the obligation imposed upon us, namely, that of maintaining toward Him a filial spirit, with all that that entails. All real prayer ought to begin with a devout contemplation and to express an acknowledgment of the name of God and of His blessed perfections. We should draw near unto the Throne of Grace with suitable apprehensions of God’s sovereign majesty and power, yet with a holy confidence in His fatherly goodness. In these opening words we are plainly instructed to preface our petitions by expressing the sense we have of the essential and relative glories of the One whom we address. The Psalms abound in examples of this. See Psalm 8:1 as a case in point.
"Our Father which art in heaven." Let us first endeavor to ascertain the general principle that is embodied in this introductory clause. It informs us in the simplest possible manner that the great God is most graciously ready to grant us an audience. By directing us to address Him as our Father, it definitely assures us of His love and power. This precious title is designed to raise our affections, to excite us to reverent attention, and to confirm our confidence in the efficacy of prayer. Three things are essential to acceptable and effectual prayer: fervency, reverence, and confidence. This opening clause is designed to stir up each of these essential elements within us. Fervency is the effect of our affections being called into exercise; reverence will be promoted by an apprehension of the fact that we are addressing the heavenly throne; confidence will be deepened by viewing the Object of prayer as our Father.
In coming to God in acts of worship, we must "believe that He is, and that He is a Rewarder of them that diligently seek Him" (Heb. 11:6). What is more calculated to deepen our confidence and to draw forth the strongest love and earnest hopes of our hearts toward God, than Christ’s presenting Him to us in His most tender aspect and endearing relation? How we are here encouraged to use holy boldness and to pour out our souls before Him! We could not suitably invoke an impersonal First Cause; still less could we adore or supplicate a great abstraction. No, it is to a person, a Divine Person, One who has our best interests at heart, that we are invited to draw near, even to our Father. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God" (1 John 3:1).
God is the Father of all men naturally, being their Creator. "Have we not all one Father? hath not one God created us?" (Mal. 2:10). "But now, O Lord, Thou art our Father; we are the clay, and Thou our Potter; and we all are the work of Thy hand" (Isa. 64:8). The fact that such verses have been grossly perverted by some holding erroneous views on "the universal fatherhood of God and brotherhood of man," must not cause us to utterly repudiate them. It is our privilege to assure the most ungodly and abandoned that, if they will but throw down the weapons of their warfare and do as the prodigal did, there is a loving Father ready to welcome them. If He hears the cries of the ravens (Ps. 147:9), will He turn a deaf ear to the requests of a rational creature? Simon Magus, while still "in the gall of bitterness, and in the bond of iniquity," was directed by an apostle to repent of his wickedness and to pray to God (Acts 8:22, 23).
But the depth and full import of this invocation can be entered into only by the believing Christian, for there is a higher relation between him and God than that which is merely of nature. First, God is his Father spiritually. Second, God is the Father of His elect because He is the Father of their Lord Jesus Christ (Eph. 1:3). Thus Christ expressly announced, "I ascend unto My Father, and your Father; and to My God, and your God" (John 20:17). Third, God is the Father of His elect by eternal decree: "Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will" (Eph. 1:5). Fourth, He is the Father of His elect by regeneration, wherein they are born again and become "partakers of the Divine nature" (2 Pet. 1:4). It is written, "And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father" (Gal. 4:6).
These words "Our Father" not only signify the office that God sustains to us by virtue of the everlasting covenant, but they also clearly imply our obligation. They teach us both how we ought to dispose ourselves toward God when we pray to Him, and the conduct that is becoming to us by virtue of this relationship. As His children we must "honor" Him (even more than our human parents; see Ex. 20:12; Eph. 6:1-3), be in subjection to Him, delight in Him, and strive in all things to please Him. Again, the phrase "Our Father" not only teaches us our personal interest in God Himself, who by grace is our Father, but it also instructs us of our interest in our fellow Christians, who in Christ are our brethren. It is not merely to "my Father" to whom I pray, but to "our Father." We must express our love to our brethren by praying for them; we are to be as much concerned about their needs as we are over our own. How much is included in these two words!
"Which art in heaven." What a blessed balance this gives to the previous phrase. If that tells us of God’s goodness and grace, this speaks of His greatness and majesty. If that teaches us of the nearness and dearness of His relationship to us, this announces His infinite elevation above us. If the words "Our Father" inspire confidence and love, then the words "which art in heaven" should fill us with humility and awe. These are the two things that should ever occupy our minds and engage our hearts: the first without the second tends toward unholy familiarity; the second without the first produces coldness and dread. By combining them together, we are preserved from both evils; and a suitable equipoise is wrought and maintained in the soul as we duly contemplate both the mercy and might of God, His unfathomable love and His immeasurable loftiness. Note how the same blessed balance was preserved by the Apostle Paul, when he employed the following words to describe God the Father: "the God of our Lord Jesus Christ, the Father of glory" (Eph. 1:17).
The words "which art in heaven" are not used because He is confined there. We are reminded of the words of King Solomon: "But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain Thee; how much less this house that I have builded?" (1 Kings 8:27). God is infinite and omnipresent. There is a particular sense, though, in which the Father is "in heaven," for that is the place in which His majesty and glory are most eminently manifested. "Thus saith the Lord, The heaven is My throne, and the earth is My footstool" (Isa. 66:1). The realization of this should fill us with the deepest reverence and awe. The words "which art in heaven" call attention to His providence, declaring the fact that He is directing all things from on high. These words proclaim His ability to undertake for us, for our Father is the Almighty. "But our God is in the heavens: He hath done whatsoever He hath pleased" (Ps. 115:3). Yet though the Almighty, He is "our Father." "Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Ps. 103:13). "If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him?" (Luke 11:13). Finally, these blessed words remind us that we are journeying thither, for heaven is our home.
Wednesday, February 23, 2011
Let Jesus Grow in You
Colossians 3
Living as Those Made Alive in Christ
1 Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. 2 Set your minds on things above, not on earthly things. 3 For you died, and your life is now hidden with Christ in God. 4 When Christ, who is your[a] life, appears, then you also will appear with him in glory.
5 Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. 6 Because of these, the wrath of God is coming.[b] 7 You used to walk in these ways, in the life you once lived. 8 But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. 9 Do not lie to each other, since you have taken off your old self with its practices 10 and have put on the new self, which is being renewed in knowledge in the image of its Creator. 11 Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.
12 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. 14 And over all these virtues put on love, which binds them all together in perfect unity.
15 Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. 16 Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. 17 And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.
Instructions for Christian Households
18 Wives, submit yourselves to your husbands, as is fitting in the Lord.
19 Husbands, love your wives and do not be harsh with them.
20 Children, obey your parents in everything, for this pleases the Lord.
21 Fathers,[c] do not embitter your children, or they will become discouraged.
22 Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to curry their favor, but with sincerity of heart and reverence for the Lord. 23 Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, 24 since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. 25 Anyone who does wrong will be repaid for their wrongs, and there is no favoritism
Living as Those Made Alive in Christ
1 Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. 2 Set your minds on things above, not on earthly things. 3 For you died, and your life is now hidden with Christ in God. 4 When Christ, who is your[a] life, appears, then you also will appear with him in glory.
5 Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. 6 Because of these, the wrath of God is coming.[b] 7 You used to walk in these ways, in the life you once lived. 8 But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. 9 Do not lie to each other, since you have taken off your old self with its practices 10 and have put on the new self, which is being renewed in knowledge in the image of its Creator. 11 Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.
12 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. 14 And over all these virtues put on love, which binds them all together in perfect unity.
15 Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. 16 Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. 17 And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.
Instructions for Christian Households
18 Wives, submit yourselves to your husbands, as is fitting in the Lord.
19 Husbands, love your wives and do not be harsh with them.
20 Children, obey your parents in everything, for this pleases the Lord.
21 Fathers,[c] do not embitter your children, or they will become discouraged.
22 Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to curry their favor, but with sincerity of heart and reverence for the Lord. 23 Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, 24 since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. 25 Anyone who does wrong will be repaid for their wrongs, and there is no favoritism
Tuesday, February 22, 2011
God is a Great Giver
The Father’s Costly Sacrifice.
This brings before us a side of the truth upon which I fear we rarely meditate. We delight to think of the wondrous love of Christ, whose love was stronger than death, and who deemed no suffering too great for His people. But what must it have meant to the heart of the Father when His Beloved left His Heavenly Home! God is love, and nothing is so sensitive as love. I do not believe that Deity is emotionless, the Stoic as represented by the Schoolmen of the middle ages. I believe the sending forth of the Son was something which the heart of the Father felt, that it was a real sacrifice on His part.
Weigh well then the solemn fact which premises the sure promise that follows: God "spared not His own Son"! Expressive, profound, melting words! Knowing full well, as He only could, all that redemption involved—the Law rigid and unbending, insisting upon perfect obedience and demanding death for its transgressors. Justice, stern and inexorable, requiring full satisfaction, refusing to "clear the guilty." Yet God did not withhold not the only suitable Sacrifice.
God "spared not His own Son," though knowing full well the humiliation and ignominy of Bethlehem’s manger, the ingratitude of men, the not having where to lay His head, the hatred and opposition of the ungodly, the enmity and bruising of Satan—yet He did not hesitate. God did not relax ought of the holy requirements of His throne, nor abate one whit of the awful curse. No, He "spared not His own Son." The utmost farthing was exacted; the last dregs in the cup of wrath must be drained. Even when His Beloved cried from the Garden, "if it be possible, let this cup pass from Me," God "spared" Him not. Even when vile hands had nailed Him to the tree, God cried "Awake, O sword, against My Shepherd, and against the man that is My Fellow, saith the Lord of Hosts; smite the Shepherd" (Zech. 13:7).
This brings before us a side of the truth upon which I fear we rarely meditate. We delight to think of the wondrous love of Christ, whose love was stronger than death, and who deemed no suffering too great for His people. But what must it have meant to the heart of the Father when His Beloved left His Heavenly Home! God is love, and nothing is so sensitive as love. I do not believe that Deity is emotionless, the Stoic as represented by the Schoolmen of the middle ages. I believe the sending forth of the Son was something which the heart of the Father felt, that it was a real sacrifice on His part.
Weigh well then the solemn fact which premises the sure promise that follows: God "spared not His own Son"! Expressive, profound, melting words! Knowing full well, as He only could, all that redemption involved—the Law rigid and unbending, insisting upon perfect obedience and demanding death for its transgressors. Justice, stern and inexorable, requiring full satisfaction, refusing to "clear the guilty." Yet God did not withhold not the only suitable Sacrifice.
God "spared not His own Son," though knowing full well the humiliation and ignominy of Bethlehem’s manger, the ingratitude of men, the not having where to lay His head, the hatred and opposition of the ungodly, the enmity and bruising of Satan—yet He did not hesitate. God did not relax ought of the holy requirements of His throne, nor abate one whit of the awful curse. No, He "spared not His own Son." The utmost farthing was exacted; the last dregs in the cup of wrath must be drained. Even when His Beloved cried from the Garden, "if it be possible, let this cup pass from Me," God "spared" Him not. Even when vile hands had nailed Him to the tree, God cried "Awake, O sword, against My Shepherd, and against the man that is My Fellow, saith the Lord of Hosts; smite the Shepherd" (Zech. 13:7).
Monday, February 21, 2011
Faith is Our only Hope
God is the Giver of his faith and the One who has "wrought all our works in us" (Isa. 26:12)! God’s favorable regard of His people originated not in anything whatever in them, either actual or foreseen. God’s grace is absolutely free, being the spontaneous exercise of His own mere good pleasure. The cause of its exercise lies wholly within Himself. The purposing grace of God is that good will which He had unto His people from all eternity: "Who bath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus before the world began" (2 Tim. 1:9). And the dispensing grace of God is but the execution of His purpose, ministering to His people: thus we read "God giveth more grace," yea, that "he giveth more grace" (James 4:6). It is entirely gratuitous, sovereignly bestowed, without any inducement being found in its object.
Furthermore, everything God does for and bestows on His people is for Christ’s sake. It is in no wise a question of their deserts, but of Christ’s deserts or what he merited for them. As Christ is the only Way by which we can approach the Father, so He is the sole channel through which God’s grace flows unto us. Hence we read of the "grace of God, and the gift of grace (namely, justifying righteousness) by one man, Jesus Christ" (Rom. 5:15); and again, "the grace of God which is given you by Jesus Christ" (1 Cor. 1:4). The love of God toward us is in "Christ Jesus our Lord" (Rom. 8:39). he forgives us "for Christ’s sake" (Eph. 4:32). He supplies all our need "according to his riches in glory by Christ Jesus" (Phil. 4:19). He brings us to heaven in answer to Christ’s prayer (John 17:24). Yet though Christ merits everything for us, the original cause was the sovereign grace of God. "Although the merits of Christ are the (procuring) cause of our salvation, yet they are not the cause of our being ordained to salvation, They are the cause of purchasing all things decreed unto us, but they are not the cause which first moved God to decree these things unto us."
Furthermore, everything God does for and bestows on His people is for Christ’s sake. It is in no wise a question of their deserts, but of Christ’s deserts or what he merited for them. As Christ is the only Way by which we can approach the Father, so He is the sole channel through which God’s grace flows unto us. Hence we read of the "grace of God, and the gift of grace (namely, justifying righteousness) by one man, Jesus Christ" (Rom. 5:15); and again, "the grace of God which is given you by Jesus Christ" (1 Cor. 1:4). The love of God toward us is in "Christ Jesus our Lord" (Rom. 8:39). he forgives us "for Christ’s sake" (Eph. 4:32). He supplies all our need "according to his riches in glory by Christ Jesus" (Phil. 4:19). He brings us to heaven in answer to Christ’s prayer (John 17:24). Yet though Christ merits everything for us, the original cause was the sovereign grace of God. "Although the merits of Christ are the (procuring) cause of our salvation, yet they are not the cause of our being ordained to salvation, They are the cause of purchasing all things decreed unto us, but they are not the cause which first moved God to decree these things unto us."
Sunday, February 20, 2011
A Prayer for Love is a Real Blessing God's
Yet the LORD will command his loving-kindness in the day-time, and in the night his song shall be with me, and my prayer to the God of my life. Psalms 42:8
The way to forget our miseries, is to remember the God of our mercies. David saw troubles coming from God's wrath, and that discouraged him. But if one trouble follow hard after another, if all seem to combine for our ruin, let us remember they are all appointed and overruled by the Lord. David regards the Divine favour as the fountain of all the good he looked for. In the Saviour's name let us hope and pray. One word from him will calm every storm, and turn midnight darkness into the light of noon, the bitterest complaints into joyful praises. Our believing expectation of mercy must quicken our prayers for it. At length, is faith came off conqueror, by encouraging him to trust in the name of the Lord, and to stay himself upon his God. He adds, And my God; this thought enabled him to triumph over all his griefs and fears. Let us never think that the God of our life, and the Rock of our salvation, has forgotten us, if we have made his mercy, truth, and power, our refuge. Thus the psalmist strove against his despondency: at last his faith and hope obtained the victory. Let us learn to check all unbelieving doubts and fears. Apply the promise first to ourselves, and then plead it to God.
Our Love to Abound in Knowledge
Many are wise in the general principles and in the letter of the Word, but err grievously in the applying of those principles in detail. There is a vast variety of circumstances in our lives. These call for much prudence in dealing with them aright. If our hearts are to be properly governed and our ways suitably ordered, much instruction and considerable experience are required. Besides a knowledge of God’s will, the spirit of discretion is needed. There are times when all lawful things are not expedient, and wisdom is indispensable to determine when those times and where those places are, as well as by which persons they may be used or performed. Indiscretion and folly remain in the best of us. The chief work of our judgment is to perceive what is proper for the time, the place, the company where we are, that we may order our behavior aright (Ps. 50:23); that we may know how to conduct ourselves in all relations civil and sacred, in work or in recreation; that we may conduct ourselves wisely as husbands, fathers, wives, or children; as employers or employees. Love needs to be directed by good judgment in all its exercises and expressions.
How different are the prayers of Scripture from those which we are accustomed to hear in religious gatherings! Who ever heard this petition offered in public: "This I pray, that your love may abound yet more and more in knowledge and in all judgment"! How many would understand its purport if they should hear it? True spirituality, vital godliness, personal piety, has almost become an unknown quantity in Christendom today. How very different is this bold and comprehensive request "may abound yet more and more" from the halting and halfhearted "if it can please Thee to favor us with a sip" of those who seem utterly afraid to ask for anything worthy of such a God as ours! How little can such souls be acquainted with "the God of all grace." Seriously ponder the petitions of Paul and observe that he was not straitened, and therefore he asked for no half measures or scanty portions. Above all, realize that these prayers are recorded for our instruction, for our encouragement, for our emulation.
The way to forget our miseries, is to remember the God of our mercies. David saw troubles coming from God's wrath, and that discouraged him. But if one trouble follow hard after another, if all seem to combine for our ruin, let us remember they are all appointed and overruled by the Lord. David regards the Divine favour as the fountain of all the good he looked for. In the Saviour's name let us hope and pray. One word from him will calm every storm, and turn midnight darkness into the light of noon, the bitterest complaints into joyful praises. Our believing expectation of mercy must quicken our prayers for it. At length, is faith came off conqueror, by encouraging him to trust in the name of the Lord, and to stay himself upon his God. He adds, And my God; this thought enabled him to triumph over all his griefs and fears. Let us never think that the God of our life, and the Rock of our salvation, has forgotten us, if we have made his mercy, truth, and power, our refuge. Thus the psalmist strove against his despondency: at last his faith and hope obtained the victory. Let us learn to check all unbelieving doubts and fears. Apply the promise first to ourselves, and then plead it to God.
Our Love to Abound in Knowledge
Many are wise in the general principles and in the letter of the Word, but err grievously in the applying of those principles in detail. There is a vast variety of circumstances in our lives. These call for much prudence in dealing with them aright. If our hearts are to be properly governed and our ways suitably ordered, much instruction and considerable experience are required. Besides a knowledge of God’s will, the spirit of discretion is needed. There are times when all lawful things are not expedient, and wisdom is indispensable to determine when those times and where those places are, as well as by which persons they may be used or performed. Indiscretion and folly remain in the best of us. The chief work of our judgment is to perceive what is proper for the time, the place, the company where we are, that we may order our behavior aright (Ps. 50:23); that we may know how to conduct ourselves in all relations civil and sacred, in work or in recreation; that we may conduct ourselves wisely as husbands, fathers, wives, or children; as employers or employees. Love needs to be directed by good judgment in all its exercises and expressions.
How different are the prayers of Scripture from those which we are accustomed to hear in religious gatherings! Who ever heard this petition offered in public: "This I pray, that your love may abound yet more and more in knowledge and in all judgment"! How many would understand its purport if they should hear it? True spirituality, vital godliness, personal piety, has almost become an unknown quantity in Christendom today. How very different is this bold and comprehensive request "may abound yet more and more" from the halting and halfhearted "if it can please Thee to favor us with a sip" of those who seem utterly afraid to ask for anything worthy of such a God as ours! How little can such souls be acquainted with "the God of all grace." Seriously ponder the petitions of Paul and observe that he was not straitened, and therefore he asked for no half measures or scanty portions. Above all, realize that these prayers are recorded for our instruction, for our encouragement, for our emulation.
Subscribe to:
Posts (Atom)
-
Scripture: Psalm 100 (New International Version) Psalm 100 A psalm. For giving thanks. 1 Shout for joy to the LORD, all the earth. 2 Worsh... -
“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful,...