Some Atheists today will try to convince us that this universe and everything in it came to be through the process of evolution and natural selection. Other Atheists will not even give a reason why we are here or how we got here. This is because they have no answer. Their world view provides no answer and they don’t want to point to evolution because they themselves think the belief of the evolutionist is a laughable matter.
Today I point you to this video by John Piper on the laughable and blasphemous views of Atheists and Atheistic Scientist.
God Justifieth the Ungodly
THIS MESSAGE is for you. You will find the text in the Epistle to the Romans, in the fourth chapter and the fifth verse:
To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
I call your attention to those words, “Him that justifieth the ungodly.” They seem to me to be very wonderful words.
Are you not surprised that there should be such an expression as that in the Bible, “That justifieth the ungodly?” I have heard that men that hate the doctrines of the cross bring it as a charge against God, that He saves wicked men and receives to Himself the vilest of the vile. See how this Scripture accepts the charge, and plainly states it! By the mouth of His servant Paul, by the inspiration of the Holy Ghost, He takes to Himself the title of “Him that justifieth the ungodly.” He makes those just who are unjust, forgives those who deserve to be punished, and favors those who deserve no favor. You thought, did you not, that salvation was for the good? that God’s grace was for the pure and holy, who are free from sin? It has fallen into your mind that, if you were excellent, then God would reward you; and you have thought that because you are not worthy, therefore there could be no way of your enjoying His favor. You must be somewhat surprised to read a text like this: “Him that justifieth the ungodly.” I do not wonder that you are surprised; for with all my familiarity with the great grace of God, I never cease to wonder at it. It does sound surprising, does it not, that it should be possible for a holy God to justify an unholy man? We, according to the natural legality of our hearts, are always talking about our own goodness and our own worthiness, and we stubbornly hold to it that there must be somewhat in us in order to win the notice of God. Now, God, who sees through all deceptions, knows that there is no goodness whatever in us. He says that “there is none righteous, no not one.” He knows that “all our righteousnesses are as filthy rags,” and, therefore the Lord Jesus did not come into the world to look after goodness and righteousness with him, and to bestow them upon persons who have none of them. He comes, not because we are just, but to make us so: he justifieth the ungodly.
When a counselor comes into court, if he is an honest man, he desires to plead the case of an innocent person and justify him before the court from the things which are falsely laid to his charge. It should be the lawyer’s object to justify the innocent person, and he should not attempt to screen the guilty party. It lies not in man’s right nor in man’s power truly to justify the guilty. This is a miracle reserved for the Lord alone. God, the infinitely just Sovereign, knows that there is not a just man upon earth that doeth good and sinneth not, and therefore, in the infinite sovereignty of His divine nature and in the splendor of His ineffable love, He undertakes the task, not so much of justifying the just as of justifying the ungodly. God has devised ways and means of making the ungodly man to stand justly accepted before Him: He has set up a system by which with perfect justice He can treat the guilty as if he had been all his life free from offense, yea, can treat him as if he were wholly free from sin. He justifieth the ungodly.
Jesus Christ came into the world to save sinners. It is a very surprising thing — a thing to be marveled at most of all by those who enjoy it. I know that it is to me even to this day the greatest wonder that I ever heard of, that God should ever justify me. I feel myself to be a lump of unworthiness, a mass of corruption, and a heap of sin, apart from His almighty love. I know by a full assurance that I am justified by faith which is in Christ Jesus, and treated as if I had been perfectly just, and made an heir of God and a joint heir with Christ; and yet by nature I must take my place among the most sinful. I, who am altogether undeserving, am treated as if I had been deserving. I am loved with as much love as if I had always been godly, whereas aforetime I was ungodly. Who can help being astonished at this? Gratitude for such favor stands dressed in robes of wonder.
Now, while this is very surprising, I want you to notice how available it makes the gospel to you and to me. If God justifieth the ungodly, then, dear friend, He can justify you. Is not that the very kind of person that you are? If you are unconverted at this moment, it is a very proper description of you; you have lived without God, you have been the reverse of godly; in one word, you have been and are ungodly. Perhaps you have not even attended a place of worship on Sunday, but have lived in disregard of God’s day, and house, and Word — this proves you to have been ungodly. Sadder still, it may be you have even tried to doubt God’s existence, and have gone the length of saying that you did so. You have lived on this fair earth, which is full of the tokens of God’s presence, and all the while you have shut your eyes to the clear evidences of His power and Godhead. You have lived as if there were no God. Indeed, you would have been very pleased if you could have demonstrated to yourself to a certainty that there was no God whatever. Possibly you have lived a great many years in this way, so that you are now pretty well settled in your ways, and yet God is not in any of them. If you were labeled
it would as well describe you as if the sea were to be labeled salt water. Would it not?
Possibly you are a person of another sort; you have regularly attended to all the outward forms of religion, and yet you have had no heart in them at all, but have been really ungodly. Though meeting with the people of God, you have never met with God for yourself; you have been in the choir, and yet have not praised the Lord with your heart. You have lived without any love to God in your heart, or regard to his commands in your life. Well, you are just the kind of man to whom this gospel is sent — this gospel which says that God justifieth the ungodly. It is very wonderful, but it is happily available for you. It just suits you. Does it not? How I wish that you would accept it! If you are a sensible man, you will see the remarkable grace of God in providing for such as you are, and you will say to yourself, “Justify the ungodly! Why, then, should not I be justified, and justified at once?”
Now, observe further, that it must be so — that the salvation of God is for those who do not deserve it, and have no preparation for it. It is reasonable that the statement should be put in the Bible; for, dear friend, no others need justifying but those who have no justification of their own. If any of my readers are perfectly righteous, they want no justifying. You feel that you are doing your duty well, and almost putting heaven under an obligation to you. What do you want with a Savior, or with mercy? What do you want with justification? You will be tired of my book by this time, for it will have no interest to you.
If any of you are giving yourselves such proud airs, listen to me for a little while. You will be lost, as sure as you are alive. You righteous men, whose righteousness is all of your own working, are either deceivers or deceived; for the Scripture cannot lie, and it saith plainly, “There is none righteous, no, not one.” In any case I have no gospel to preach to the self-righteous, no, not a word of it. Jesus Christ himself came not to call the righteous, and I am not going to do what He did not do. If I called you, you would not come, and, therefore, I will not call you, under that character. No, I bid you rather look at that righteousness of yours till you see what a delusion it is. It is not half so substantial as a cobweb. Have done with it! Flee from it! Oh believe that the only persons that can need justification are those who are not in themselves just! They need that something should be done for them to make them just before the judgment seat of God. Depend upon it, the Lord only does that which is needful. Infinite wisdom never attempts that which is unnecessary. Jesus never undertakes that which is superfluous. To make him just who is just is no work for God — that were a labor for a fool; but to make him just who is unjust — that is work for infinite love and mercy. To justify the ungodly — this is a miracle worthy of a God. And for certain it is so.
Charles H. Spurgeon—All of Grace
Follow along as we read this short but marvelous book. Download your copy here. Next part of this chapter will go out Wednesday May 2 at8:00 AM. Central Standard Time.
As it is recorded by the Holy Ghost in the Scriptures of God, even so it is the judgment of the most and best learned in the land, so far as I have seen, or can come by any of their writings, and in all the Common Dictionaries, with one joint consent affirm, that the word Baptism or Baptizo, being the original word, signifies to dip, wash, or to plunge one into the water, though some please to mock and deride, by calling it a new found way, or what ever they please.
John Spilsbery A Treatise concerning the lawful subject of Baptism (1652)
The preaching of the gospel being an instituted means of grace, ought to be thankfully and frequently improved. And books that have a savoir and unction may likewise be helpful, provided we read them with caution, compare them with the scripture, and do not give ourselves implicitly to the rules or decisions of any man or set of men, but remember that one is our Master and infallible Teacher, even Christ. But the chief and grand means of edification, without which all other helps will disappoint us, and prove like clouds without water, are the Bible and prayer, the word of grace and the throne of grace. A frequent perusal of the Bible will give us an enlarged and comprehensive view of the whole of religion, its origin, nature, genius, and tendency, and preserve us from an over-attachment to any system of man’s compilation. The fault of the several systems, under which, as under so many banners, the different denominations of Christians are ranged, is, that there is usually something left out which ought to have been taken in, and something admitted, of supposed advantage, not authorized by the scriptural standard. A Bible Christian, therefore, will see much to approve in a variety of forms and parties; the providence of God may lead or fix him in a more immediate connection with some one of them, but his spirit and affection will not be confined within these narrow enclosures. He insensibly borrows and unites that which is excellent in each, perhaps without knowing how far he agrees with them, because he finds all in the written word.
John Newton—A Letter Written to a Certain Madam
As the Father loves the Son, in the same manner Jesus loves his people. What is that divine method? He loved him without beginning, and thus Jesus loves his members. “I have loved thee with an everlasting love.” You can trace the beginning of human affection; you can easily find the beginning of your love to Christ, but his love to us is a stream whose source is hidden in eternity. God the Father loves Jesus without any change. Christian, take this for your comfort, that there is no change in Jesus Christ’s love to those who rest in him. Yesterday you were on Tabor’s top, and you said, “He loves me:” to-day you are in the valley of humiliation, but he loves you still the same. On the hill Mizar, and among the Hermons, you heard his voice, which spake so sweetly with the turtle-notes of love; and now on the sea, or even in the sea, when all his waves and billows go over you, his heart is faithful to his ancient choice. The Father loves the Son without any end, and thus does the Son love his people. Saint, thou needest not fear the loosing of the silver cord, for his love for thee will never cease. Rest confident that even down to the grave Christ will go with you, and that up again from it he will be your guide to the celestial hills. Moreover, the Father loves the Son without any measure, and the same immeasurable love the Son bestows upon his chosen ones. The whole heart of Christ is dedicated to his people. He “loved us and gave himself for us.” His is a love which passeth knowledge. Ah! we have indeed an immutable Saviour, a precious Saviour, one who loves without measure, without change, without beginning, and without end, even as the Father loves him! There is much food here for those who know how to digest it. May the Holy Ghost lead us into its marrow and fatness!
Charles Haddon Spurgeon Evening Devotion March 18
I would like to thank all those who visit this blog. Thursday April 19, 2012 this blog had the most views it has ever received in one day. This blog received 126 views. I would just like to say thank you all and God bless.
What Are We At?
I HEARD A STORY; I think it came from the North Country: A minister called upon a poor woman, intending to give her help; for he knew that she was very poor. With his money in his hand, he knocked at the door; but she did not answer. He concluded she was not at home, and went his way. A little after he met her at the church, and told her that he had remembered her need: “I called at your house, and knocked several times, and I suppose you were not at home, for I had no answer.” “At what hour did you call, sir?” “It was aboutnoon.” “Oh, dear,” she said, “I heard you, sir, and I am so sorry I did not answer; but I thought it was the man calling for the rent.” Many a poor woman knows what this meant. Now, it is my desire to be heard, and therefore I want to say that I am not calling for the rent; indeed, it is not the object of this book to ask anything of you, but to tell you that salvation is ALL OF GRACE, which means, free, gratis, for nothing.
Oftentimes, when we are anxious to win attention, our hearer thinks, “Ah! now I am going to be told my duty. It is the man calling for that which is due to God, and I am sure I have nothing wherewith to pay. I will not be at home.” No, this book does not come to make a demand upon you, but to bring you something. We are not going to talk about law, and duty, and punishment, but about love, and goodness, and forgiveness, and mercy, and eternal life. Do not, therefore, act as if you were not at home: do not turn a deaf ear, or a careless heart. I am asking nothing of you in the name of God or man. It is not my intent to make any requirement at your hands; but I come in God’s name, to bring you a free gift, which it shall be to your present and eternal joy to receive. Open the door, and let my pleadings enter. “Come now, and let us reason together.” The Lord himself invites you to a conference concerning your immediate and endless happiness, and He would not have done this if He did not mean well toward you. Do not refuse the Lord Jesus who knocks at your door; for He knocks with a hand which was nailed to the tree for such as you are. Since His only and sole object is your good, incline your ear and come to Him. Hearken diligently, and let the good word sink into your soul. It may be that the hour is come in which you shall enter upon that new life which is the beginning of heaven. Faith cometh by hearing, and reading is a sort of hearing: faith may come to you while you are reading this book. Why not? O blessed Spirit of all grace, make it so!
Charles H. Spurgeon—All of Grace
Follow along as we read this short but marvelous book. Download your copy here. Next chapter will go out Monday April 30 at 8:00 AM. Central Standard Time.
Open discussion welcomed.
1. In the beginning it pleased God the Father, (a) Son, and Holy Spirit, for the manifestation of the glory of (b) his eternal power, wisdom, and goodness, to Create or make the world, and all things therein, (c) whether visible or invisible, in the space of six days, and all very good.
a John 1.2,3. Heb. 1.2. Job 26.13
c Col.1.16. Gen 2.1,2.
2. After God had made all other Creatures, he Created (d) man, male and female, with (e) reasonable and immortal souls, rendring them fit unto that life to God; for which they were Created; being (f) made after the image of God, in knowledge, righteousness, and true holyness; having the Law of God (g) written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was (h) subject to change.
d Gen. 1.27.
e Gen. 2.7.
f Eccles. 7.29. Gen. 1.26.
h Gen. 3.6.
3. Besides the Law written in their hearts, they received (i) a command not to eat of the tree of knowledge of good and evil; which whilst they kept, they were happy in their Communion with God, and had dominion (k) over the Creatures.
i Gen. 6.17. & ch. 3.8,9,10.
k Gen. 1.26,28.
The 1677/89 London Baptist Confession
Whereas you say that some Scriptures seem to hold forth unto you that a man has a free-will, I desire you, for your better information, to take notice of these two Propositions:
We do not simply deny that a man has any freedom of will, but only do hold that no natural man, not any man of himself, has a sufficient power, or freedom of will, unto the choosing of that way, which is good and right, and acceptable in the sight of God. To the choosing of evil ways, we grant that every natural mans has freed enough, if so be this may be termed by so good a name as Freedom. Consequently, we do not hold that any man is compelled or enforced by violence to choose the evil, or to refuse the good, but that through the corruption of nature man unrenewed does willingly and willfully refuse the good way and chooses the evil way. Whereas the unregenerate person can do no otherwise, this is not the fruit of any force or compulsion laid upon him, but only of the obstinate wickedness, or wicked obstinacy of his own corrupted and depraved will. The truth hereof appear by these Scriptures, Gen. 8:21; Eccles. 9:3; Jeremiah 17:9; Matthew 15:19; Romans 3:9, 10, 11; Romans 8:6-8; James 1:13-15; John 8:44.
Benjamin Cox-Some Mistaken Scriptures Sincerely Explained, in Answer to One Infected With Some Pelagian Errors 1646.