Definitions of Doctrine-Volume 1-Chapter 13-The Grace of God

February 27, 2015 Leave a comment

CHAPTER 13-THE GRACE OF GOD

For every Christian God is to he thanked. “First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world” (#Ro 1:8). “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you” (#Ro 6:17). Salvation is of grace both in its planning and working. God who made the plan also works the plan. And all is of grace, the unmerited and unmeritable favor of God. God is both the Architect and Builder of the house made of living stones. “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (#1Pe 2:5). Christ said, “I will build My church.” If we may change the figure, God sets the Gospel table and also gives appetite for the bread of life. The Holy Spirit fills the Father’s house by compelling them to come in. This is not external compulsion, which would destroy human free agency, but an inward compulsion by which the sinner becomes willing. “Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth” (#Ps 110:3). And this willingness is the result of the Spirit conviction of sin and His revelation in the sinner of Christ as Saviour and Lord. In a word men believe through grace. “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (#Eph 2:8). When Apollos came into Achaia, bearing letters of recommendation to the disciples there this was recorded: “And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace” (#Ac 18:27).

A man was once speaking of himself as a self-made man. One who heard him in his boasting, said, “It’s quite noble of you to say so. Most men would have blamed their luck, or their wives, or even laid the responsibility on the shoulders of the Creator.” It seems natural and easy for a man to worship his Maker, and therefore, the self-made man naturally worships himself. But every believer is a grace made man. Paul, as a Christian, delighted to say, “But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me” (#1Co 15:10). In an experience of grace, the Holy Spirit, by the convicting power of the word, gives the sinner a sight of self, and then relieves the resultant distress by giving him, through the Gospel, a sight of Christ. An old Puritan once cried out, “Oh, where had I been if I had not spied out Christ?”

DEFINITIONS OF GRACE

The Greek word “charis” occurs in the New Testament more than one hundred and fifty times and is usually translated “grace” in our English Bible. It is not easy to take a word employed so many times and with such a diversity of application and develop a doctrine that will be uniform and consistent. Moreover, all the truth about grace cannot be compressed into a single sentence. Grace is one of the Divine perfections or attributes in the nature of God which is exercised in the salvation of sinners. Great and good men have grappled with the subject of grace in an effort to define and describe it. May we prayerfully ponder some of them:

Dr. Dale: “Grace is love which passes beyond all claims to love.” Grace is not the sinner’s due; it is not something he earns; it is not something he can lay claim to.

Alexander Whyte: “Grace and love are essentially the same, only grace is love manifesting itself and operating under certain conditions, and adapting itself to certain circumstances. As, for example, love has no limit or law such as grace has. Love may exist between equals, or it may rise to those above us, or flow down to those in any way beneath us. But grace, from its nature, has only one direction it can take. Grace always flows down. Grace is love indeed, but it is love to creatures humbling itself. A king’s love to his equals, or to his own royal house, is love; but his love to his subjects is called grace. And thus it is that God’s love to sinners is always called grace.” This quotation deserves repeated readings.

Alexander Maclaren: “The word grace is a kind of shorthand for the whole sum of unmerited blessings which come to men through Jesus Christ. Primarily, it describes what we, for want of a better expression, have to call a ‘disposition’ in the Divine nature; and it means the unconditioned, undeserved, spontaneous, eternal, stooping, pardoning love of God. But there are no idle dispositions in God. They are always energizing, and so the word glides from meaning the disposition, to meaning the manifestations and activities of it, and the grace of our Lord is that love in exercise. And then, since the Divine energies are never fruitless, the word passes over further, to mean all the blessed things in the soul which are the consequences of the Promethean truth of God’s loving hand, the outcome in life of the inward bestowment which has its cause, its sole cause, in God’s ceaseless, unexhausted love, unmerited and free.” This quotation must be studied to get the most out of it.

Phillips: “Grace is something in God which is at the heart of all His redeeming activities, the downward stoop and reach of God, bending from the heights of His majesty, to touch and grasp our insignificance and poverty.”

In analyzing all these definitions and descriptions of grace, we find that the word is applied to three things in the Scriptures. First, God’s attitude or disposition of love and favor towards a sinner is grace. It is said that “Noah found grace in the eyes of the Lord” (#Ge 6:8). God’s attitude towards him was a disposition of favor and love, and inasmuch as Noah was a sinner, that disposition of love was grace. Second, when God does something for the sinner’s good, that is grace. “By grace have ye been saved” (R. V.). Third, the effects or fruit of the inwrought grace in the believer is also called grace. The graces or virtues in the saints are produced by the grace of God working in them. The disposition of the Macedonians to give so liberally is called grace: “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia” (#2Co 8:1); and the money given for the poor saints at Jerusalem is also called grace: “For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem” (#Ro 15:26). The changed lives of the people whom Barnabas saw at Antioch is called the grace of God. “Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord” (#Ac 11:23).

“Grace is a charming sound,
Harmonious to the ear;
Heaven with the echo shall resound
And all the earth shall hear”

HOW TO BETTER UNDERSTAND GRACE

Perhaps the best way to understand the meaning of grace is to see how it is contrasted in the Bible with other things:

1. It is contrasted with law in its origin and nature. “For the law was given by Moses, but grace and truth came by Jesus Christ” (#Joh 1:17). Moses was the voice of law; Christ was the spokesman for grace. It is the nature of law to make demands; it is the nature of grace to bestow blessings. The law is a ministry of condemnation; grace is the ministry of forgiveness. The law puts man at a guilty distance from God; grace brings the sinner nigh to God. The law condemns the best man; grace saves the worst man. The law says, “Do and live;” grace says, “Believe and live.” The law demands righteousness; grace provides righteousness. The law curses; grace redeems from the curse. As long as a man is under the law he is lost; the only way to get out from under the law is through faith in Christ, “For Christ is the end of the law for righteousness to every one that believeth” (#Ro 10:4). “For sin shall not have dominion over you: for ye are not under the law, but under grace” (#Ro 6:14).

2. Grace is contrasted with sin in its issue. Sin reigns unto death; grace reigns unto eternal life: “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord” (#Ro 5:21). Sin gets its damning power from the law: “The sting of death is sin; and the strength of sin is the law” (#1Co 15:56); grace robs sin of its damning power by giving Christ for the satisfaction of the law: “But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (#1Co 15:57). The one and only source of real danger is from violated law; the one and only way of escape is through a satisfied law. Christ satisfied the law for His people, that the law might be satisfied with them. “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (#Ro 8:2).

3. Grace is contrasted with works in the plan of salvation. “For 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). Salvation is by the grace of the Creator rather than by works of the creature. Salvation by grace precludes the idea of any works either great or small, moral or ceremonial. Salvation by grace excludes boasting and gives all praise to God. “And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work” (#Ro 11:6). “Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith” (#Ro 3:27).

“Grace first contrived the way
To save rebellious man;
And all the steps that grace display
Which drew the wondrous plan,”

4. Grace is contrasted with debt or obligation as to the moving cause of salvation. “Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (#Ro 4:4,5). The thought here is this: the man who draws wages for his work does not have any grace shown him, but a debt or obligation paid to him. There is no grace where a man gets what he deserves or earns. Grace excludes the principle of debt or obligation. Salvation by grace means that God is not obligated to save. If there is obligation to save then salvation is not by grace as the moving cause. It was grace in God, and not a debt He was under, that caused Him to provide salvation for sinners. Toplady well says: “The way to heaven lies not over a toll-bridge, but over a free-bridge; even the unmerited grace of God in Christ Jesus. Grace finds us beggars but leaves us debtors.”

“High as the heavens are raised
Above the ground we tread,
So far the riches of His grace
Our highest thoughts: exceed.”

GRACE IN THE TRINITY

All three persons in the Godhead are equally gracious towards sinners. The grace of the Father, Son, and Spirit are equal in degree and extent, but distinct in operation and administration.

1. The Father is the fountain of all grace. He proposed the fact and plan of grace. He formulated the covenant of grace, and devised the means “whereby His banished should not be expelled from Him.” He made choice by grace of the subjects of grace, and then in fulness of time sent His Son into the world to be the medium of grace. “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons” (#Ga 4:4,5).

2. The eternal Son is the channel of grace. The only way the grace of God can reach the sinner is through the Lord Jesus Christ. “For the law was given by Moses, but grace and truth came by Jesus Christ” (#Joh 1:17). Let no rejector of God’s Son think himself to be the beneficiary of God’s grace! His work reconciled Grace and Justice, as it is written, “Mercy and truth are met together; righteousness and peace have kissed each other” (#Ps 85:10). John Bunyan, blissfully lost in the contemplation of the matchless grace of the Son of God, cried out in these words: “O Thou Son of the Blessed! Grace stripped Thee of Thy glory; grace brought Thee down from heaven; grace made Thee bear such burdens of sin, such burdens of curse as are unspeakable; grace was in Thy heart; grace came bubbling from Thy bleeding side; grace was in Thy tears; grace was in Thy prayers; grace streamed from Thy thorn crowned brow! Grace came forth with the nails that pierced Thee, with the thorns that pricked Thee! Oh, here the unsearchable riches of grace! Grace to make sinners happy! Grace to make angels wonder! Grace to make devils astonished!”

3. The Holy Spirit is the administrator of grace. Without the gracious operation of the Holy Spirit in conversion no sinner would ever become a beneficiary of grace. He takes of the things of Christ and gives them to the sinner. He quickens all the souls of the Father’s choice, and leads to Jesus Christ all the sheep for whom the dear Shepherd laid down His life. “I am the good shepherd: the good shepherd giveth his life for the sheep” (#Joh 10:11). He conquers the stoutest hearts, and cleanses the foulest spiritual leper. He opens sin blinded eyes and unstops sin closed ears. The blessed Holy Spirit reveals the grace of the Father and applies the grace of the Son.

“We may listen to the preacher,
God’s own truth be clearly shown;
But we need a greater teacher
From the everlasting throne;
Application is the work of God alone.”

C. D. Cole-Definitions of Doctrine-Volume 1

Charles Spurgeon’s Letters-Letter 1

February 26, 2015 2 comments

NEWMARKET, January 30, 1850.

MY DEAR FATHER, —

I am most happy and comfortable, I could not be more so whilst sojourning on earth, “like a pilgrim or a stranger, as all my fathers were.” There are but four boarders, and about twelve day-boys. I have a nice little mathematical class, and have quite as much time for study as I had before. I can get good religious conversations with Mr. Swindell, which is what I most need. Oh, how unprofitable has my past life been! Oh, that I should have been so long time blind to those celestial wonders, which now I can in a measure behold! Who can refrain from speaking of the marvelous love of Jesus which, I hope, has opened mine eyes! Now I see Him, I can firmly trust to Him for my eternal salvation. Yet soon I doubt again; then I am sorrowful; again faith appears, and I become confident of my interest in Him. I feel now as if I could do everything, and give up everything for Christ, and then I know it would be nothing in comparison with His love. I am hopeless of ever making anything like a return. How sweet is prayer! I would be always engaged in it. How beautiful is the Bible! I never loved it so before; it seems to me as necessary food. I feel that I have not one particle of spiritual life in me but what the Spirit placed there. I feel that I cannot live if He depart; I tremble and fear lest I should grieve Him. I dread lest sloth or pride should overcome me, and I should dishonor the gospel by neglect of prayer, or the Scriptures, or by sinning against God. Truly, that will be a happy place where we shall get rid of sin and this depraved corrupt nature. When I look at the horrible pit and the hole from which I have been digfed, I tremble lest I should fall into it, and yet rejoice that I am on the King’s highway. I hope you will forgive me for taking up so much space about, myself; but at present my thoughts are most about it.

From the Scriptures, is it not apparent that, immediately upon receiving the Lord Jesus, it is a part of duty openly to profess Him? I firmly believe and consider that baptism is the command of Christ, and shall not feel quite comfortable if I do not receive it. I am unworthy of such things, but so am I unworthy of Jesu’s love. I hope I have received the blessing of the one, and think I ought to take the other also.

My very best love to you and my dear Mother; I seem to love you more than ever, because you love my Lord Jesus. I hope yourself, dear Mother, Archer, Eliza, Emily, Louisa, and Lottie, are well; love to all…

May we all, after this fighting life is over, meet in —

“That Kingdom of immense delight,
Where health, and peace, and joy unite,
Where undeclining pleasures rise,
And every wish hath full supplies;”

and while you are here, may the blessings of the gospel abound toward you, and may we as a family be all devoted to the Lord! May all blessings be upon us, and may —

I ever remain,
Your dutiful and affectionate son,

CHAS. H. SPURGEON.

The Wednesday Word: A Few Reasons why I believe the Bible

February 25, 2015 2 comments

The Bible is not the book of the year, it is the book of the ages. It has outsold, outlasted and surpassed in reach more than all other books put together. However, not so long ago, personal reading of the Bible was frowned upon in my native Ireland.

In fact, in many countries, the Bible has been burned and banned. Indeed, rather than accept that the Bible is God’s word, many still deny, distort and disregard its gracious truths. “Oh, we can’t believe the Bible,” some sneeringly say, “Science disproves it.” Well, I’ll be the first to admit that the Bible is not a science textbook. It isn’t meant to be. It’s a book that teaches us about God, His character and His redemption through Jesus Christ. However, when someone says that science disproves the Bible, they are incorrect. They would be more accurate if they said that some science disagrees with certain parts of the Bible. Disagreement, however, neither proves nor disproves anything.

Given enough time, science will catch up with the truths of the Scriptures. Science, you see, is always changing and developing. For example, it is reported that in 1861, the French Academy of Science printed a brochure giving 51 incontrovertible scientific facts as to why the Bible was in error. Today, not one scientist believes in any of these so called proofs.

Again, for thousands of years, the science of the day maintained that the earth was flat. In 1492, as his ears rang loud with warnings that he would fall off the edge of the world, poor old Columbus set sail to discover new lands. But the earth wasn’t flat. The Bible had said this all along. 2,700 years ago the Bible prophet Isaiah stated, “It is He that sits on the circle of the Earth” (Isaiah 40:22). The word “Circle” is literally the word for sphere or globe! So, how did Isaiah know that the earth was a sphere? That’s simple. God told him (2 Peter 1:21).

God’s word is never changing, but science is. For example, we take it for granted that the earth is suspended in space. But science didn’t always believe that. In ancient Egypt, they believed that the earth rested on 5 pillars. The Greeks, in turn, believed that it was supported by a giant named Atlas. The ancient Hindus believed that the world rested on the backs of giant elephants who in turn rested on a giant turtle who rested on the back of a coiled serpent swimming in a cosmic sea. But we don’t find anything like that in the Bible. What we do find, however, is Job 26:7 which informs us, “He hangs the earth upon nothing!” Wow! How did Job know that? That’s simple. God told him.

Again, consider how in 150 BC, Hipparchus the astronomer charted the heavens and concluded there were 1,022 stars. A few hundred years later, Ptolemy, said that due to scientific advances he could now tell that Hipparchus was incorrect. There were not 1,022 stars, there were, in fact, 1,026. Then, 1300 years later, along came Galileo with his telescope and reckoned that the stars numbered in their 1000s. Was he correct? Far from it! Astronomers now estimate that there are at least 12 octillion stars in the known galaxies.

However, no one needed to calculate the number of the celestial luminaries. Jeremiah, the Bible prophet, had already let them know. He stated explicitly that the host of heaven (the stars) cannot be numbered (Jeremiah 33:22). How did he know that? It’s simple. God told him.

If time and space were to allow, we could discuss another reason why I believe the Bible and that is the reliability of Bible prophesy. It’s fascinating. Names like Josiah, Cyrus and Daniel would be prominent. The precise prophesy concerning the destruction of Babylon would be noted. We could also observe the Bible’s accuracy in foretelling the doing and dying of the Lord Jesus Christ. We could likewise note how the Lord Jesus endorsed the Bible as being God’s book. However, those things must wait for another time.

And that’s the Gospel Truth!

Miles Mckee

www.milesmckee.com 

A reply to those who think Irenaeus is on their side in denying the Trinity

February 25, 2015 2 comments

calvin.jpg_7MA21605611-0015Reply to certain passages produced from Irenaeus. The meaning of Irenaeus.

27. In the many passages which they collect from Irenaeus, in which he maintains that the Father of Christ is the only eternal God of Israel, they betray shameful ignorance, or very great dishonesty. For they ought to have observed, that that holy man was contending against certain frantic persons, who, denying that the Father of Christ was that God who had in old times spoken by Moses and the prophets, held that he was some phantom or other produced from the pollution of the world. His whole object, therefore, is to make it plain, that in the Scriptures no other God is announced but the Father of Christ; that it is wicked to imagine any other. Accordingly, there is nothing strange in his so often concluding that the God of Israel was no other than he who is celebrated by Christ and the apostles. Now, when a different heresy is to be resisted, we also say with truth, that the God who in old times appeared to the fathers, was no other than Christ. Moreover, if it is objected that he was the Father, we have the answer ready, that while we contend for the divinity of the Son, we by no means exclude the Father. When the reader attends to the purpose of Irenaeus, the dispute is at an end. Indeed, we have only to look to lib. 3 c. 6, where the pious writer insists on this one point, “that he who in Scripture is called God absolutely and indefinitely, is truly the only God; and that Christ is called God absolutely.” Let us remember (as appears from the whole work, and especially from lib. 2 c. 46,) that the point under discussion was, that the name of Father is not applied enigmatically and parabolically to one who was not truly God. We may adds that in lib. 3 c. 9, he contends that the Son as well as the Father united was the God proclaimed by the prophets and apostles. He afterwards explains (lib. 3 c. 12) how Christ, who is Lord of all, and King and Judge, received power from him who is God of all, namely, in respect of the humiliation by which he humbled himself, even to the death of the cross. At the same time he shortly after affirms, (lib. 3 c. 16,) that the Son is the maker of heaven and earth, who delivered the law by th hand of Moses, and appeared to the fathers. Should any babbler now insist that, according to Irenaeus, the Father alone is the God of Israel, I will refer him to a passage in which Irenaeus distinctly says, (lib. 3 c. 18, 23,) that Christ is ever one and the same, and also applies to Christ the words of the prophecy of Habakkuk, “God cometh from the south.” To the same effect he says, (lib. 4 c. 9,) “Therefore, Christ himself, with the Father, is the God of the living.” And in the 12th chapter of the same book he explains that Abraham believed God, because Christ is the maker of heaven and earth, and very God.

John Calvin-Institutes of the Christian Religion-Book I-Chapter 13-Henry Beveridge Translation

John Owen and New Covenant Theology

February 24, 2015 1 comment

by Richard C. Barcellos

John Owen was a giant in the theological world of seventeenth century England. He is known today as quite possibly the greatest English theologian ever. His learning was deep and his writings thorough and profound. He has left the Christian Church with a legacy few have equaled in volume, fewer yet in content. In saying this of Owen, however, it must also be recognized that some things he said are difficult to understand. Some statements may even appear to contradict other statements if he is not followed carefully and understood in light of his comprehensive thought and the Reformation and Post-Reformation Protestant Scholastic world in which he wrote.

If one reads some of the difficult sections of Owen’s writings, either without understanding his comprehensive thought and in light of the theological world in which he wrote, or in a superficial manner, some statements can easily be taken to mean things they do not. When this is done, the result is that authors are misunderstood and sometimes, subsequent theological movements are aligned with major historical figures without substantial and objective warrant. Two such instances of this involve John Owen and New Covenant Theology (NCT).

 

 

 

Read the entire article here. For Pdf of article go here.

Growth in Grace 16– Brotherly Kindness Must Be Supplied with Love

February 24, 2015 1 comment

The old popular song, you know who sang it, goes like this: “All you need is love, All you need is love, All you need is love, love, Love is all you need.” Sadly, the generation which grew up with these lyrics has shown that it actually understands so little about love. This alone should attract our intention to what the Bible teaches about this whole matter of love. This especially is true because in the passage which we have been studying two kinds of love are contrasted. Please consider 2 Peter 1:7 and its teaching that brotherly kindness (or love) must be supplied with love. In expounding this text I want to ask, answer, and apply three questions. The three questions are …

I. What is this love?
II. Why must brotherly kindness be supplied with it?
III. Why is this love the last virtue mentioned and in no need of being supplied with another virtue?

 

 

 

 

Read the entire article here.

There is no conflict between the testimony of Christ and the Apostles

February 24, 2015 2 comments

Arthur PinkMost certainly there was no conflict between the testimony of the apostles and that of their Master, for He had expressly enjoined them to teach their converts “to observe all things whatsoever I have [not shall!] commanded you” (Matthew 28:20). Nor did the doctrinal system of Paul differ in any wise from that enunciated in the Old Testament. At the very beginning of the first epistle bearing his name he is particular to inform us that the Gospel unto which God had separated him was none other than the one

“He had promised afore by His prophets in the holy scriptures” (Romans 1:1, 2);

and when he stated that the righteousness of God was now revealed apart from the Law, he was careful to add, “being witnessed by the law and the prophets” (3:21). When he vindicated his teaching on justification by faith without the deeds of the Law, he did so by appealing to the case of Abraham and the testimony of David (Romans 4). When he admonished the Corinthians against being lulled into a false sense of security because of the spiritual gifts which had been bestowed upon them, he reminded them of the Israelites who had been highly favored of God, yet that did not keep them from His displeasure when they sinned, even though they “did all eat the same spiritual meat; and did drink the same spiritual drink” (1 Corinthians 10:1-5). And when illustrating important practical truth, he cites the history of Abraham’s two sons (Galatians 4:22-31).

Arthur W. Pink-Interpretation of the Scriptures

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