Monday, June 28, 2010
Tuesday, June 22, 2010
Sandemanian Heresy Still Alive Today
I have been reading through the Strictures on Sandemanianism by Andrew Fuller. It is a tough read due to the writing style of the 18th century author. But, it is rich with doctrine and theology. Fuller writes this refutation of the Sandemanian heresy in a form of letters primarily to a Mr. Mclean who is espousing this false doctrine. His writings on the subject were published in the early 19th century. Fuller came in contact with this teaching in Scotland. Mr. Sandeman eventually brought this teaching here to America. Unfortunately it is still being taught in the form of the "easy believism" gospel. Although what we see in most cases today is not as obvious as the Sandemanian heresy that Fuller wrote against in the middle 18th century, it is still being preached and taught in a more subtle form in many churches today.
Sandemanianism refers primarily to an aspect of theology regarding the nature of faith promoted by Robert Sandeman (1718-1781), (from which it derives its name) and his father-in-law John Glas (1695-1773) in Scotland and England during the mid 18th century.
I read that those who are against Lordship salvation can and often do fall into this heretical view. I decided to check it out for myself since I have been involved in a few discussions about the Lordship teaching with those who consider LS as heretical, or a false gospel.
So,I came across articles on the Internet that referenced Andrew Fuller's work as being a very thought out refutation of the "intellectual only, assent to the gospel " as all that is necessary for salvation. After reading several summaries of what Mr. Fuller wrote in his Strictures on Sandemanianism, I have now began the "slooow" plod through his actual work on the subject. I am amazed that the same arguments he dispels centuries ago, are most often, the same arguments that the non Lordship advocates use today.
What really intrigued me was how he referenced the use of the Law and the gospel as it relates to repentance and faith. As you read notice how important Mr. Fuller understands the importance of a sinner coming to grips with himself as a Law breaker. That is, the importance of someone seeing themselves as guilty of breaking God's Holy Law. The importance of the individual seeing this as the Holy Spirit convicts him of his sin (transgressing the Law of God), before the Gospel is most often presented effectually. How important is presenting the Holy Law of God to those we witness to? How important did these men of old believe this to be?
How this should spur us to use the Law of God in witnessing.
Andrew Fuller writes:
There is, I apprehend, an important difference between the case of a person, who, whatever be his convictions, is still averse from giving up every claim, and falling at the feet of the saviour, and that of one whose convictions lead him to take refuge in the gospel, as far as he understands it, even though at present he may have but a very imperfect view of it. I can clearly conceive of the convictions of the first as having no repentance or holiness in them, but not so of the last. I believe repentance has begun to operate in many persons of this description, who as yet have not found that peace or rest for their souls, which the gospel is adapted to afford.—In short, the question is, whether there be not such a thing as spiritual conviction, or conviction which proceeds from the special influence of the spirit of God, and which in its own nature invariably leads the soul to Christ? It is not necessary that it should be known by the party, or
by others, to be so at the time, nor can it be known but by its effects, or till it his led the sinner to believe in Christ alone for salvation. But this does not prove but that it may exist. And when I read of sin " by the commandment becoming exceeding sinful"—of our being " through the law, dead to the law, that we might live unto God—of the law being appointed, as a schoolmaster to bring us to Christ, that we might be justified by faith"—I am persuaded it does exist; and that to say all spiritual conviction of sin is by means of the gospel, is anti scriptural and absurd.
In places where the gospel is preached, and where persons have long heard it, it is not supposed that they are necessarily first led to think of the law, and of themselves as transgressors of it; and then, being convinced of the exceeding sinfulness of sin by it, are for the first time led to think of Christ. No. it is not the order of time, but that of cause and effect, for which I plead. It may be by thinking of the death of Christ itself that we are first led to see the evil of sin ; but if it be so, this does not disprove the apostolic doctrine, that " by the law is the knowledge of sin." If the death of Christ furnish us with this knowledge, it is as honouring the precept and penalty of the law. It is still therefore by the law as exemplified in him, that we are convinced.
It has been common to distinguish repentance into legal and evangelical; and I allow there is a foundation in the nature of things, for this distinction. The former arises from the consideration of our sin being a transgression of the holy, just, and good law of our Creator; the latter from the belief of the mercy of God as revealed in the gospel, and the consideration of our sin being committed notwithstanding, and even against it. But it appear* to me, to have been too lightly taken for granted, that all true repentance is confined to the latter. The law and the gospel are not in opposition to, each other; why then should repentance, arising; from the consideration of them be so opposite as that the oue should be false and the other true ?
If we wish to distinguish the false from the true, or that which needs to be repented of, from that which does not, we may perhaps with more propriety denominate them natural and spiritual; by the former understanding that which the mere principles of unrenewed nature are capable of producing, and by the latter, that which proceeds from the supernatural and renovating influence of the Spirit of God.
Natural repentance thus defined, is sorrow for sin chiefly with respect to its consequences, accompanied however with the reproaches of conscience on account of the thing itself. It is composed of remorse, fear, and regret, and is often followed by a. change of conduct. It may arise from a view of the law, and its threatenings, in which case it hath no hope, but worketh death, on
account of there being nothing but death held out by the law for transgressors.
Or it may arise from a partial and false view of the gospel, by which the heart is often melted under an idea of sin being forgiven when it is not so ; in this case it hath hope, but which being unfounded, it not hwithstanding worketh death in a way of self-deception.
Spiritual repentance or sorrow for sin as sin, and as committed against God. It may arise from a view of the death of Christ, through which we perceive how evil and bitter a thing it is, and looking on him whom we have pierced, mourn as one mourneth for an only son. But it may also arise from the consideration of our sin being a transgression of the holy, just, and good law of God, and of our having dishonoured him without cause. Such a sense of the evil nature of sin, as renders it exceeding sinful, includes the essence of true repentance : yet this in the apostle did not arise from the consideration of the gospel, but of the commandment. It was therefore legal repentance: yet, as. its tendency was to render him " dead to the law" as a medium of justification, and to bring him to Christ for life, it was spiritual. It was repentance unto life
Sandemanianism refers primarily to an aspect of theology regarding the nature of faith promoted by Robert Sandeman (1718-1781), (from which it derives its name) and his father-in-law John Glas (1695-1773) in Scotland and England during the mid 18th century.
I read that those who are against Lordship salvation can and often do fall into this heretical view. I decided to check it out for myself since I have been involved in a few discussions about the Lordship teaching with those who consider LS as heretical, or a false gospel.
So,I came across articles on the Internet that referenced Andrew Fuller's work as being a very thought out refutation of the "intellectual only, assent to the gospel " as all that is necessary for salvation. After reading several summaries of what Mr. Fuller wrote in his Strictures on Sandemanianism, I have now began the "slooow" plod through his actual work on the subject. I am amazed that the same arguments he dispels centuries ago, are most often, the same arguments that the non Lordship advocates use today.
What really intrigued me was how he referenced the use of the Law and the gospel as it relates to repentance and faith. As you read notice how important Mr. Fuller understands the importance of a sinner coming to grips with himself as a Law breaker. That is, the importance of someone seeing themselves as guilty of breaking God's Holy Law. The importance of the individual seeing this as the Holy Spirit convicts him of his sin (transgressing the Law of God), before the Gospel is most often presented effectually. How important is presenting the Holy Law of God to those we witness to? How important did these men of old believe this to be?
How this should spur us to use the Law of God in witnessing.
Andrew Fuller writes:
There is, I apprehend, an important difference between the case of a person, who, whatever be his convictions, is still averse from giving up every claim, and falling at the feet of the saviour, and that of one whose convictions lead him to take refuge in the gospel, as far as he understands it, even though at present he may have but a very imperfect view of it. I can clearly conceive of the convictions of the first as having no repentance or holiness in them, but not so of the last. I believe repentance has begun to operate in many persons of this description, who as yet have not found that peace or rest for their souls, which the gospel is adapted to afford.—In short, the question is, whether there be not such a thing as spiritual conviction, or conviction which proceeds from the special influence of the spirit of God, and which in its own nature invariably leads the soul to Christ? It is not necessary that it should be known by the party, or
by others, to be so at the time, nor can it be known but by its effects, or till it his led the sinner to believe in Christ alone for salvation. But this does not prove but that it may exist. And when I read of sin " by the commandment becoming exceeding sinful"—of our being " through the law, dead to the law, that we might live unto God—of the law being appointed, as a schoolmaster to bring us to Christ, that we might be justified by faith"—I am persuaded it does exist; and that to say all spiritual conviction of sin is by means of the gospel, is anti scriptural and absurd.
In places where the gospel is preached, and where persons have long heard it, it is not supposed that they are necessarily first led to think of the law, and of themselves as transgressors of it; and then, being convinced of the exceeding sinfulness of sin by it, are for the first time led to think of Christ. No. it is not the order of time, but that of cause and effect, for which I plead. It may be by thinking of the death of Christ itself that we are first led to see the evil of sin ; but if it be so, this does not disprove the apostolic doctrine, that " by the law is the knowledge of sin." If the death of Christ furnish us with this knowledge, it is as honouring the precept and penalty of the law. It is still therefore by the law as exemplified in him, that we are convinced.
It has been common to distinguish repentance into legal and evangelical; and I allow there is a foundation in the nature of things, for this distinction. The former arises from the consideration of our sin being a transgression of the holy, just, and good law of our Creator; the latter from the belief of the mercy of God as revealed in the gospel, and the consideration of our sin being committed notwithstanding, and even against it. But it appear* to me, to have been too lightly taken for granted, that all true repentance is confined to the latter. The law and the gospel are not in opposition to, each other; why then should repentance, arising; from the consideration of them be so opposite as that the oue should be false and the other true ?
If we wish to distinguish the false from the true, or that which needs to be repented of, from that which does not, we may perhaps with more propriety denominate them natural and spiritual; by the former understanding that which the mere principles of unrenewed nature are capable of producing, and by the latter, that which proceeds from the supernatural and renovating influence of the Spirit of God.
Natural repentance thus defined, is sorrow for sin chiefly with respect to its consequences, accompanied however with the reproaches of conscience on account of the thing itself. It is composed of remorse, fear, and regret, and is often followed by a. change of conduct. It may arise from a view of the law, and its threatenings, in which case it hath no hope, but worketh death, on
account of there being nothing but death held out by the law for transgressors.
Or it may arise from a partial and false view of the gospel, by which the heart is often melted under an idea of sin being forgiven when it is not so ; in this case it hath hope, but which being unfounded, it not hwithstanding worketh death in a way of self-deception.
Spiritual repentance or sorrow for sin as sin, and as committed against God. It may arise from a view of the death of Christ, through which we perceive how evil and bitter a thing it is, and looking on him whom we have pierced, mourn as one mourneth for an only son. But it may also arise from the consideration of our sin being a transgression of the holy, just, and good law of God, and of our having dishonoured him without cause. Such a sense of the evil nature of sin, as renders it exceeding sinful, includes the essence of true repentance : yet this in the apostle did not arise from the consideration of the gospel, but of the commandment. It was therefore legal repentance: yet, as. its tendency was to render him " dead to the law" as a medium of justification, and to bring him to Christ for life, it was spiritual. It was repentance unto life
Saturday, June 19, 2010
How do the afflictions of the godly differ from the afflictions of the wicked?
(1) They are but castigations, but those on the wicked are punishments. The one come from a father, the other from a judge.
(2) Afflictions on the godly are fruits of covenant-mercy. 2 Sam 7: 14. Afflictions on the wicked are effects of God’s wrath. ‘He has much wrath with his sickness.’ Eccl 5: 17. Afflictions on the wicked are the pledge and earnest of hell; they are like the pinioning of a malefactor, which presages his execution.
(3) Afflictions on the godly make them better, but afflictions on the wicked make them worse. The godly pray more; Psa 130: 1: The wicked blaspheme more. ‘Men were scorched with great heat, and blasphemed the name of God.’ Rev 16: 9. Afflictions on the wicked make them more impenitent; every plague upon Egypt increased the plague of hardness in Pharaoh’s heart. To what a prodigy of wickedness do some persons come after great sickness. Affliction on the godly is like bruising spices, which are most sweet and fragrant: affliction on the wicked is like pounding weeds with a pestle, which makes them more unsavoury.
Affliction is not always the sign of God’s anger. Israel, the apple of God’s eye, a peculiar treasure to him above all people, were in the house of bondage. Exod 19: 5. We are apt to judge and censure those who are in an afflicted state. When the barbarians saw the viper on Paul’s hand, they said, ‘No doubt this man is a murderer.’ Acts 28: 4. So, when we see the viper of affliction fasten upon the godly, we are apt to censure them, and say, these are greater sinners than others, and God hates them; but this rash censuring is for want of wisdom. Were not Israel in the house of bondage? Was not Jeremiah in the dungeon, and Paul a night and day in the deep? God’s afflicting is so far from evidencing hatred, that his not afflicting does. ‘I will not punish your daughters when they commit whoredom.’ Hos 4: 14. Deus maxime irascitur cum non irascitur. Bernard. God punishes most when he does not punish; his hand is heaviest when it seems to be lightest. The judge will not burn him in the hand whom he intends to execute.
If God’s own Israel may be in the house of bondage, then afflictions do not of themselves demonstrate a man miserable. Indeed, sin unrepented of, makes one miserable; but the cross does not. If God has a design in afflicting his children to make them happy, they are not miserable; but God’s afflicting them is to make them happy, therefore they are not miserable. ‘Happy is the man whom God correcteth.’ Job 5: 17. The world counts them happy who can keep out of affliction; but the Scripture calls them happy who are afflicted.
(2) Afflictions on the godly are fruits of covenant-mercy. 2 Sam 7: 14. Afflictions on the wicked are effects of God’s wrath. ‘He has much wrath with his sickness.’ Eccl 5: 17. Afflictions on the wicked are the pledge and earnest of hell; they are like the pinioning of a malefactor, which presages his execution.
(3) Afflictions on the godly make them better, but afflictions on the wicked make them worse. The godly pray more; Psa 130: 1: The wicked blaspheme more. ‘Men were scorched with great heat, and blasphemed the name of God.’ Rev 16: 9. Afflictions on the wicked make them more impenitent; every plague upon Egypt increased the plague of hardness in Pharaoh’s heart. To what a prodigy of wickedness do some persons come after great sickness. Affliction on the godly is like bruising spices, which are most sweet and fragrant: affliction on the wicked is like pounding weeds with a pestle, which makes them more unsavoury.
Affliction is not always the sign of God’s anger. Israel, the apple of God’s eye, a peculiar treasure to him above all people, were in the house of bondage. Exod 19: 5. We are apt to judge and censure those who are in an afflicted state. When the barbarians saw the viper on Paul’s hand, they said, ‘No doubt this man is a murderer.’ Acts 28: 4. So, when we see the viper of affliction fasten upon the godly, we are apt to censure them, and say, these are greater sinners than others, and God hates them; but this rash censuring is for want of wisdom. Were not Israel in the house of bondage? Was not Jeremiah in the dungeon, and Paul a night and day in the deep? God’s afflicting is so far from evidencing hatred, that his not afflicting does. ‘I will not punish your daughters when they commit whoredom.’ Hos 4: 14. Deus maxime irascitur cum non irascitur. Bernard. God punishes most when he does not punish; his hand is heaviest when it seems to be lightest. The judge will not burn him in the hand whom he intends to execute.
If God’s own Israel may be in the house of bondage, then afflictions do not of themselves demonstrate a man miserable. Indeed, sin unrepented of, makes one miserable; but the cross does not. If God has a design in afflicting his children to make them happy, they are not miserable; but God’s afflicting them is to make them happy, therefore they are not miserable. ‘Happy is the man whom God correcteth.’ Job 5: 17. The world counts them happy who can keep out of affliction; but the Scripture calls them happy who are afflicted.
Thomas Watson, (1620-1686)
The 10 Commandments
Monday, June 14, 2010
Christian Gentlemen
Christian Gentlemen
From the Pastor: Dr. M. J. Seymour, Sr.
Paul the Apostle writing to the Corinthians told the men: “Watch ye, stand fast in the faith, quit you like men, be strong.” (I Cor. 16:13) Evidently they were not being the men that Christian men ought to be. Notice there are four things in this passage that are assigned to them for correction.
The term “gentleman” is defined as a man who is well-bred, well-mannered, courteous, gracious, and considerate; yet he is steadfast in his convictions, determined, and courageous when the need arises. Christian men are well-bred, or of good stock, because they are born of God. Thus, they are to show forth their heavenly nature and are to be cultured to a godly fashion, into the image of Christ Jesus. Christian refers to one being in the likeness of Christ.
1) “Watch ye” – or wake yourself up concerning spiritual things. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.” (I Cor. 15:34) It requires true manliness to know and to walk in the righteousness of God. Anyone can walk in the ways of the world, but to take the high road demands knowledge and determination.
2) “Stand fast in the faith” – or remain anchored in the faith once delivered unto the saints of old. It is easy to go with the flow of the religious masses, but to be anchored upon the Rock of the ages against the torrents of deceptive doctrines requires unmovable conviction in heavenly faith.
3) “Quit you like men” – or behave and conduct oneself as a real man. Many wrongly assume that manhood is being a belligerent ill-mannered foul-mouthed drunken imbecile. Christian manhood sets its standards far higher than the cesspools of the condemned. A Christian man is well-mannered, courteous, gracious, and considerate displaying the manly character of the eternal Christ.
4) “Be strong” – or gain the strength you need to resist the onslaught of the devil and the conniving of evil men. God told Joshua, “Be Strong and of good courage.” Paul said to “Put on the whole armour of God.” Why? Because there is a war raging and every man must give himself valiantly to the battle at hand. The spiritual battlefield is no place for unmanly cowards. Heaven’s soldiers are Gentlemen looking unto the Captain of their salvation.
From the Pastor: Dr. M. J. Seymour, Sr.
Paul the Apostle writing to the Corinthians told the men: “Watch ye, stand fast in the faith, quit you like men, be strong.” (I Cor. 16:13) Evidently they were not being the men that Christian men ought to be. Notice there are four things in this passage that are assigned to them for correction.
The term “gentleman” is defined as a man who is well-bred, well-mannered, courteous, gracious, and considerate; yet he is steadfast in his convictions, determined, and courageous when the need arises. Christian men are well-bred, or of good stock, because they are born of God. Thus, they are to show forth their heavenly nature and are to be cultured to a godly fashion, into the image of Christ Jesus. Christian refers to one being in the likeness of Christ.
1) “Watch ye” – or wake yourself up concerning spiritual things. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.” (I Cor. 15:34) It requires true manliness to know and to walk in the righteousness of God. Anyone can walk in the ways of the world, but to take the high road demands knowledge and determination.
2) “Stand fast in the faith” – or remain anchored in the faith once delivered unto the saints of old. It is easy to go with the flow of the religious masses, but to be anchored upon the Rock of the ages against the torrents of deceptive doctrines requires unmovable conviction in heavenly faith.
3) “Quit you like men” – or behave and conduct oneself as a real man. Many wrongly assume that manhood is being a belligerent ill-mannered foul-mouthed drunken imbecile. Christian manhood sets its standards far higher than the cesspools of the condemned. A Christian man is well-mannered, courteous, gracious, and considerate displaying the manly character of the eternal Christ.
4) “Be strong” – or gain the strength you need to resist the onslaught of the devil and the conniving of evil men. God told Joshua, “Be Strong and of good courage.” Paul said to “Put on the whole armour of God.” Why? Because there is a war raging and every man must give himself valiantly to the battle at hand. The spiritual battlefield is no place for unmanly cowards. Heaven’s soldiers are Gentlemen looking unto the Captain of their salvation.
Saturday, June 12, 2010
Repentance and Rebellion Of The Heart
Question: (a) What can you do, if anything, with "rebellion of the heart?" (b) You are tempted, tested, and tried--you want to repent, but your heart doesn't.
Answer by John M. Frame, from Life at New Life
The person described in the question, evidently, has not only been "tempted, tested and tried," but has also committed sin. That is to say, he or she has not only been tempted, but has yielded to that temptation. Otherwise, there would not be anything to "repent" from. So the basic question is: what do you do when you've sinned and you want to repent, but your heart doesn't do it? (Remember as we discuss this question what "repentance" means. It is not only feeling sorry for your sin, but actually turning away from it and turning to Christ, so that you stop committing the sin.)
Well, we've all had that feeling sometimes: we would like to change, but something within us, it seems, won't go along. We think of it being sort of like an ailing automobile: the car wants to go, but something inside it, say, the carburetor, isn't working quite right, so it won't move. Or an ailing person: Alice would love to play tennis, but her back won't let her do it. So it seems, often, when we commit sin. We would like to stop, but something within us (the questioner calls it the "heart") won't let us stop.
But look, now: The "heart," in scripture, is not like a bad carburetor inside a car, or like a bad back slowing down someone's body. The heart (in the religious sense, of course, not the physical organ) is the person at the deepest level- what he or she really is. My heart is me. Your heart is you. "Rebellion of the heart," then, is rebellion of the person). It is my rebellion and yours.
So the heart is not something inside us that, contrary to our best intentions, won't work right. A rebellious heart means that our intentions are not good. Having a rebellious heart means nothing more nor less than this: we want to sin. The picture of a broken "part" inside us is a bad picture and a dangerous one, for it is a way of excusing sin: "I'm not to blame," we think; "that broken part is." But we are to blame, we are responsible.
Now there are times when we feel like the person described in the question: as if we want to repent, but can't. At those times, however, I think the real problem is more like this: we want to repent, but we don't want it enough. We want to repent, but we also enjoy the sin. We want to stop, but, inconsistently, we also want to keep doing it. That's a more biblical way of putting it: not "I can't," but "I won't." [1] That way, we accept the responsibility instead of putting it off on some inner "carburetor."
And then, after accepting the responsibility, what do we do about it? Repent, of course! Quit saying "I can't." That comes from the devil. If you are a Christian, you can. Ask God's help and ask the help of elders and other Christians if you find it difficult. But don't give up the battle. Remember I Cor. 10:13: "No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it." Hear that? "You can stand up under it!" That's great news! Don't call God a liar. Trust him and obey.
If you need more motivation, think again of the awful price Jesus paid to save you from sin. Think of the unmeasurable love displayed by him in his death for you. Then ask his help to live a life pleasing to him.
Answer by John M. Frame, from Life at New Life
The person described in the question, evidently, has not only been "tempted, tested and tried," but has also committed sin. That is to say, he or she has not only been tempted, but has yielded to that temptation. Otherwise, there would not be anything to "repent" from. So the basic question is: what do you do when you've sinned and you want to repent, but your heart doesn't do it? (Remember as we discuss this question what "repentance" means. It is not only feeling sorry for your sin, but actually turning away from it and turning to Christ, so that you stop committing the sin.)
Well, we've all had that feeling sometimes: we would like to change, but something within us, it seems, won't go along. We think of it being sort of like an ailing automobile: the car wants to go, but something inside it, say, the carburetor, isn't working quite right, so it won't move. Or an ailing person: Alice would love to play tennis, but her back won't let her do it. So it seems, often, when we commit sin. We would like to stop, but something within us (the questioner calls it the "heart") won't let us stop.
But look, now: The "heart," in scripture, is not like a bad carburetor inside a car, or like a bad back slowing down someone's body. The heart (in the religious sense, of course, not the physical organ) is the person at the deepest level- what he or she really is. My heart is me. Your heart is you. "Rebellion of the heart," then, is rebellion of the person). It is my rebellion and yours.
So the heart is not something inside us that, contrary to our best intentions, won't work right. A rebellious heart means that our intentions are not good. Having a rebellious heart means nothing more nor less than this: we want to sin. The picture of a broken "part" inside us is a bad picture and a dangerous one, for it is a way of excusing sin: "I'm not to blame," we think; "that broken part is." But we are to blame, we are responsible.
Now there are times when we feel like the person described in the question: as if we want to repent, but can't. At those times, however, I think the real problem is more like this: we want to repent, but we don't want it enough. We want to repent, but we also enjoy the sin. We want to stop, but, inconsistently, we also want to keep doing it. That's a more biblical way of putting it: not "I can't," but "I won't." [1] That way, we accept the responsibility instead of putting it off on some inner "carburetor."
And then, after accepting the responsibility, what do we do about it? Repent, of course! Quit saying "I can't." That comes from the devil. If you are a Christian, you can. Ask God's help and ask the help of elders and other Christians if you find it difficult. But don't give up the battle. Remember I Cor. 10:13: "No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it." Hear that? "You can stand up under it!" That's great news! Don't call God a liar. Trust him and obey.
If you need more motivation, think again of the awful price Jesus paid to save you from sin. Think of the unmeasurable love displayed by him in his death for you. Then ask his help to live a life pleasing to him.
Wednesday, June 9, 2010
Preaching Christ In The Decalogue
If all Scripture testifies of Christ, the law of God surely cannot be an exception. As we study the law in a seminary context, then, nothing can be more important than to study its witness to Christ. Ministers of the gospel need to learn how to preach Christ from the law.
In fact, the law bears witness to Christ in a number of ways, some of which I shall discuss in the following points.
1. The Decalogue presents the righteousness of Christ. When we say that Christ was the perfect lamb of God and the perfect example for the Christian life, we are saying that he perfectly obeyed God’s law. He never put any god before his Father. He never worshipped idols or took God’s name in vain. The Pharisees to the contrary notwithstanding, he never violated the Sabbath command. So the decalogue tells us what Jesus was like. It shows us his perfect character.
2. The Decalogue shows our need of Christ. God’s law convicts us of sin and drives us to Jesus. It shows us who we are apart from Christ. We are idolaters, blasphemers, Sabbath-breakers, and so on.
3. The Decalogue shows the righteousness of Christ imputed to us. In him we are holy. God sees us in Christ, as law-keepers.
4. The Decalogue shows us how God wants us to give thanks for Christ. In the decalogue, obedience follows redemption. God tells his people that he has brought them out of Egypt. The law is not something they must keep to merit redemption. God has redeemed them. Keeping the law is the way they thank God for salvation freely given. So the Heidelberg Confession expounds the law under the category of gratefulness.
5. Christ is the substance of the law. This point is related to the first, but it is not quite the same. Here I wish to say that Jesus is not only a perfect law-keeper (according to his humanity), but that according to his deity he is the one we honor and worship when we keep the law:
(a) The first commandment teaches us to worship Jesus as the one and only Lord, Savior, and mediator (Acts 4:12, 1 Tim. 2:5).
(b) In the second commandment, Jesus is the one perfect image of God (Col. 1:15, Heb. 1:3). Our devotion to him precludes worship of any other image.
(c) In the third commandment, Jesus is the name of God, that name to which every knee shall bow (Phil. 2:10-11; cf. Is. 45:23).
(d) In the fourth commandment, Jesus is our Sabbath rest. In his presence, we cease our daily duties and hear his voice (Luke 10:38-42).
(e) In the fifth commandment, we honor Jesus who has brought us as his “sons” (Heb. 2:10) to glory.
(f) In the sixth commandment, we honor him as the life (John 10:10, 14:6, Gal. 2:20, Col. 3:4) Lord of life (Acts 3:15, the one who gave his life that we might live (Mk. 10:45).
(g) In the seventh commandment, we honor him as our bridegroom who gave himself to cleanse us, to make us his pure, spotless bride (Eph. 5:22-33). We love him as no other.
(h) In the eighth commandment, we honor Jesus as our inheritance (Eph. 1:11) and as the one who provides all the needs for his people in this world and beyond.
(i) In the ninth commandment, we honor him as God’s truth (John 1:17, 14:6), in whom all the promises of God are Yea and Amen (2 Cor. 1:20).
(j) In the tenth commandment, we honor him as our complete sufficiency (2 Cor. 3:5, 12:9) to meet both our external needs and the renewed desires of our hearts.
John Frame
In fact, the law bears witness to Christ in a number of ways, some of which I shall discuss in the following points.
1. The Decalogue presents the righteousness of Christ. When we say that Christ was the perfect lamb of God and the perfect example for the Christian life, we are saying that he perfectly obeyed God’s law. He never put any god before his Father. He never worshipped idols or took God’s name in vain. The Pharisees to the contrary notwithstanding, he never violated the Sabbath command. So the decalogue tells us what Jesus was like. It shows us his perfect character.
2. The Decalogue shows our need of Christ. God’s law convicts us of sin and drives us to Jesus. It shows us who we are apart from Christ. We are idolaters, blasphemers, Sabbath-breakers, and so on.
3. The Decalogue shows the righteousness of Christ imputed to us. In him we are holy. God sees us in Christ, as law-keepers.
4. The Decalogue shows us how God wants us to give thanks for Christ. In the decalogue, obedience follows redemption. God tells his people that he has brought them out of Egypt. The law is not something they must keep to merit redemption. God has redeemed them. Keeping the law is the way they thank God for salvation freely given. So the Heidelberg Confession expounds the law under the category of gratefulness.
5. Christ is the substance of the law. This point is related to the first, but it is not quite the same. Here I wish to say that Jesus is not only a perfect law-keeper (according to his humanity), but that according to his deity he is the one we honor and worship when we keep the law:
(a) The first commandment teaches us to worship Jesus as the one and only Lord, Savior, and mediator (Acts 4:12, 1 Tim. 2:5).
(b) In the second commandment, Jesus is the one perfect image of God (Col. 1:15, Heb. 1:3). Our devotion to him precludes worship of any other image.
(c) In the third commandment, Jesus is the name of God, that name to which every knee shall bow (Phil. 2:10-11; cf. Is. 45:23).
(d) In the fourth commandment, Jesus is our Sabbath rest. In his presence, we cease our daily duties and hear his voice (Luke 10:38-42).
(e) In the fifth commandment, we honor Jesus who has brought us as his “sons” (Heb. 2:10) to glory.
(f) In the sixth commandment, we honor him as the life (John 10:10, 14:6, Gal. 2:20, Col. 3:4) Lord of life (Acts 3:15, the one who gave his life that we might live (Mk. 10:45).
(g) In the seventh commandment, we honor him as our bridegroom who gave himself to cleanse us, to make us his pure, spotless bride (Eph. 5:22-33). We love him as no other.
(h) In the eighth commandment, we honor Jesus as our inheritance (Eph. 1:11) and as the one who provides all the needs for his people in this world and beyond.
(i) In the ninth commandment, we honor him as God’s truth (John 1:17, 14:6), in whom all the promises of God are Yea and Amen (2 Cor. 1:20).
(j) In the tenth commandment, we honor him as our complete sufficiency (2 Cor. 3:5, 12:9) to meet both our external needs and the renewed desires of our hearts.
John Frame
Monday, June 7, 2010
Friday, June 4, 2010
El Salvador Missions Trip
Well, we are back from our first missions trip out of the country. It was incredible. Now this was a real missions trip. We walked for miles up and down mountains in Cocipara, sharing the gospel of our Lord and Saviour Jesus Christ. What a privilege God affords us to be a part of. Often my mind would drift back on the book of the diaries of the missionary David Brainerd. I remember reading how countless times he was wet and cold for days on end, how compelled he was to move on. How compelled and captured by the gospel his life was. Well, it rained on us as well. I thought how just for a fleeting moment our lives intersected in the same way, if only briefly. Then it hit me. This just isn't something that happened in the oh so distant past but is happening all over the world in the present. You see, I knew I was heading home soon, back to Mobile Alabama. But, there are no doubt missionaries who are standing in the rain and even far worse circumstances than having to deal with the issue of being wet. There are still some modern day David Brainerds in this world, who pour out their lives for the proclamation of the gospel. No, I am not one of these men. I find myself at times too entangled by the world and it's comforts, hot showers, running toilets, fast hot meals, washers, dryers, comfortable mattresses, vehicles and the like. How much more we should appreciate and thank God for these men and the work they do to advance the kingdom of God. I am so thankful that my wife was with me every step of the way. I have to admit, she is right after all, she really is in better shape than I am. She was so faithful to pray as I was sharing the gospel. I thought a couple of times about how different our life is now, in Christ. About how and what God has brought us through. In no way did we ever think that God in his sovereign plan would have us in the mountains of El Salvador sharing the gospel with people who have never even seen an American (gringo,LOL) before. Ephesians 2:10 comes to mind. Most had seen Americans before but some had not. A couple of times my mind went blank and she was there to help bump me on track. She would probably say that is not a problem isolated in El Salvador ( the mind going blank) but happens here "waaay" too often. As usual, she is right.
The pastor of the church in Cocipara was pastor Renee'. We set up tents in a local church and then the next morning bright and early we set off into the mountains with guides and interpreters to share the gospel. At the end of each day we would invite those we met to come to a gathering at one of the locals who allowed us to set up a tent in his front yard. His name was Don Le' Pi-to. I am sure that is not how you spell it, but close enough. Don Le Pi-to is not yet converted. But it seemed that everyone along the mountain side knew him. How awesome is God to stir his heart and allow us to set up in his yard. From what I gather he wanted us to set up there, no arm twisting it was his idea. At the tent meeting there would be a gospel proclamation and singing. Many people that we had visited came to the meetings. Some made professions of faith each evening. Oh, how wonderful to see. There was one lady who appeared to be above 75 years old accepted Christ one evening. The people who are members of pastor Renee's church often walk over two hours to come to a church service. Most cannot read or write. Therefore they understand by the power of the Holy Spirit the importance of hearing God's word preached. They hunger for the hearing as we hunger for the reading/preaching. They hunger for knowledge and they want to be discipled. It was truly amazing to witness firsthand.
We moved from Cocipara to Corinto. The pastor there was Pastor Ramiro, pastor Renee's cousin. We set up our tents in his small church. Each morning we would go to areas surrounding the church there and witness through interpreters. We would then invite them to a local theater where again there was singing and a gospel message. Many showed, although it rained considerably. I had the privilege of sharing my testimony at Ramiro' church. We stayed there for a couple of days proclaiming the Gospel. There were 18 of us who went from our church. We split into teams of 2. So, many people heard the gospel in those days. I pray that the seed that was scattered abundantly will eventually produce much fruit in Christ.
We moved from there and set up in Pastor Ramiro's fathers church in Gotera. Praise God that He has raised up a family of faithful ministers to shepherd His flock in these areas. I shared my testimony here as well. What a privilege and joy that God has given me a testimony.
I was blown away by the interpreters. We had 3 different interpreters that was with us, Otto, Omar Jr. and Albin. What a blessing to get to know these guys a little bit. It is something I will never forget. As I shared the gospel through the interpreters I couldn't help but think of Genesis 11 and the tower of Babel, as God caused confusion and everyone spoke with a different language. Revelation 7: 9-12 says those in heaven spoke in "A" loud voice. On the other side of eternity the brothers and sisters in Christ will not need interpreters. But even on this side of eternity the gospel transcends culture and language it is truly universal. Love is truly universal.
I was also taken aback by how important that Ramiro and the full time missionary Ryan think discipleship, doctrine and theology really is. They have began an institute that teaches new members and faithful men sound doctrine. They hope to train up leaders in the churches they currently shepherd as well as have leaders in future church plants. Those conversations just blew me away. It wasn't like the idea was to just make converts and leave them to themselves. No, discipleship and training is so vitally important there. There are many cults and propagators of false doctrine who want to lead people astray, and they get that.
I pray that God would allow us to go back. But, maybe not. But I do know in heaven we will all shout with one voice.
Nolan
The pastor of the church in Cocipara was pastor Renee'. We set up tents in a local church and then the next morning bright and early we set off into the mountains with guides and interpreters to share the gospel. At the end of each day we would invite those we met to come to a gathering at one of the locals who allowed us to set up a tent in his front yard. His name was Don Le' Pi-to. I am sure that is not how you spell it, but close enough. Don Le Pi-to is not yet converted. But it seemed that everyone along the mountain side knew him. How awesome is God to stir his heart and allow us to set up in his yard. From what I gather he wanted us to set up there, no arm twisting it was his idea. At the tent meeting there would be a gospel proclamation and singing. Many people that we had visited came to the meetings. Some made professions of faith each evening. Oh, how wonderful to see. There was one lady who appeared to be above 75 years old accepted Christ one evening. The people who are members of pastor Renee's church often walk over two hours to come to a church service. Most cannot read or write. Therefore they understand by the power of the Holy Spirit the importance of hearing God's word preached. They hunger for the hearing as we hunger for the reading/preaching. They hunger for knowledge and they want to be discipled. It was truly amazing to witness firsthand.
We moved from Cocipara to Corinto. The pastor there was Pastor Ramiro, pastor Renee's cousin. We set up our tents in his small church. Each morning we would go to areas surrounding the church there and witness through interpreters. We would then invite them to a local theater where again there was singing and a gospel message. Many showed, although it rained considerably. I had the privilege of sharing my testimony at Ramiro' church. We stayed there for a couple of days proclaiming the Gospel. There were 18 of us who went from our church. We split into teams of 2. So, many people heard the gospel in those days. I pray that the seed that was scattered abundantly will eventually produce much fruit in Christ.
We moved from there and set up in Pastor Ramiro's fathers church in Gotera. Praise God that He has raised up a family of faithful ministers to shepherd His flock in these areas. I shared my testimony here as well. What a privilege and joy that God has given me a testimony.
I was blown away by the interpreters. We had 3 different interpreters that was with us, Otto, Omar Jr. and Albin. What a blessing to get to know these guys a little bit. It is something I will never forget. As I shared the gospel through the interpreters I couldn't help but think of Genesis 11 and the tower of Babel, as God caused confusion and everyone spoke with a different language. Revelation 7: 9-12 says those in heaven spoke in "A" loud voice. On the other side of eternity the brothers and sisters in Christ will not need interpreters. But even on this side of eternity the gospel transcends culture and language it is truly universal. Love is truly universal.
I was also taken aback by how important that Ramiro and the full time missionary Ryan think discipleship, doctrine and theology really is. They have began an institute that teaches new members and faithful men sound doctrine. They hope to train up leaders in the churches they currently shepherd as well as have leaders in future church plants. Those conversations just blew me away. It wasn't like the idea was to just make converts and leave them to themselves. No, discipleship and training is so vitally important there. There are many cults and propagators of false doctrine who want to lead people astray, and they get that.
I pray that God would allow us to go back. But, maybe not. But I do know in heaven we will all shout with one voice.
Nolan
Otto, me and Nolan....he was an amazing witness for Christ....his dedication to spreading the gospel was inspiring. Randy had asked the group what they learned from the trip, and I will never forget what he said. He exhorted those who have been there before to continue the hard work. To those who have never been, he said welcome to the real gospel. Otto is a part of the Southern Baptist Assoc. team of interpreters. He started interpreting with Randy years ago. He thought that Randy would think he was too young when he first started. Yes, Randy did think he was too young but oh, how by God's grace he has proved himself.
Nolan and Israel........ what a great humble young man.
Us with Santos...he was so cool to hang out with..... Santos was a former gang member. He is recently married and has a baby on the way. He was one of the interpreters.
Randy, Ramiro and Brent. What a high honor it was to talk with Pastor Ramiro. I pray that the Lord has many years of service for him.
Me and my gang! LOL
Wilmer and his family......it was great getting to know him and to hear how the Lord is working in his life. Wilmer was a former gang member. Hewas converted as he heard Randy preach. He wanted to go inside the gathering where Randy was preaching, but the other gang members would have seen it as a weakness and probably killed him. But he could hear the preaching from outside, and was later converted. There are gang members who are not very happy with his conversion. But greater is He that is in him than he that is in the world.
My beautiful wife, filling in the blanks for me lol.
I had the awesome privilege of hearing Brent preach several times. Wow!! He heads an addiction recovery ministry. Not a 12 step program. Just a 1 step program, Christ!!!!
A Catholic family that we met and was able to share scripture with.....
she made great coffee...although someone should tell Nolan that its not good to say that anyones anything is better than his wifes!! :)
Maria, me, Nolan and Dore Celeste Blanco....we are praying for his salvation...he knows the truth.
She was so kind!
It took a while for the kids to warm up....I crumpled up a million dollar bill and threw it at the little one...that was it, he was my friend! Finally, his cousin found us a ball to use so we played ball until Nolan was finished talking with his dad. I was trying to convey things to his mom with zero understanding....me and the kid didnt need words, we had a ball!
The mountain we climbed.
This young lady knew the Lord but her mother did not. Madeline tried to interpret for us for she was really struggling, She was in her 1st year of high school and helps her mom weave the hammocks.
This was a lady that came along with our guide each day and one of her daughters. 
El Salvador
This lady had been sick for two weeks with a fever. She had never seen a gringo before. it was funny because she thought Omar was a gringo as well. He is the interpreter with the hat. Omar currently lives in the states. He is more Americanised than he thought.
Omar was with us the first couple of days as our interpreter. It was a great time with him. His father is Omar, he pastors the church in Gotera. Omar also interpreted for Randy Lowe as he preached, man, Omar was as powerful as Randy. Something I will never forget.
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