Below you will find the audio and video from the sermon I preached this past Sunday evening. The text was John 6:60-70. The title of the message was, “Will You Go Away Also?”
Will You Go Away Also? (John 6:60-70) from Nicholas T. Batzig on Vimeo.
There are two possible meanings to Prov. 29:1. Fenner has explored the “reproving man” (e.g. minister, judge) as one who does not walk a strict course “will be destroyed (judged by God) and that without remedy.” While there are as many good reasons as there are proof-texts to support this reading Fenner takes the passive sense: “a man often reproved…”
Fenner explains, first, the passive and active sense of the Hebrew. His examples include Isa. 53:3, Dan. 9:23, Jer. 15:10, and 1 Kgs 2:26. In these examples the person is not the source of sorrow, desire, strife, or death, but is the one affected by them. Fenner’s exposition moves on, secondly, to prove that the passive sense does not gloat over the human condition or lord over absolute justice. Fenner instead weaves the problem of sin and the mercy of God together in a magnificent way that places all the weight and emphasis on God’s love and mercy:
He saith not, A man shall be destroyed without remedy; but a men when he hath sinned against God, when he hath sinned against God, when he had committed sinne, and not only so, but when he is reproved for his sin, and goeth on. The Lord doth not destroy a man nakedly, but upon consideration of sin (Lam. 3) …
I find Scripture is to be brought as an aggravation of sin, when they sinned against reproof, Hosea 5:1 … As if [God] should say, Though I have been so mercifull, as to shew them the danger of sin, to tell them what would become of their wretched courses; though I have called them to repentance, and have given them warning what would be the issue of these things; yet for all this, for all my mercy, they have gone on in their sinnes, though I have reproved them.
The reasons are, First, because when God reproves a man of sinne, the reproof primarily comes out of love; therefore when he reproved Laodicea, and told her she was luke-warm, he tells her … because I love, I reprove: As many as I love, I rebuke, Rev. 3:19. … Indeed a man should not be too sharp, but first tell his brother in private that he is in an error: for, reproof is a means of grace … it is an argument of love. (Fenner, 1657, 127 – 129)
Christ the Center recently interviewed Dr. David McWilliams, Senior Minister of Covenant Presbyterian Church of Lakeland, FL., with regard to his marvelous Commentary on Galatians. You can listen to the show here.
The Magi, though often only thought of as models of religious fidelity and uprightness, were most certainly pagan magicians saved by the sovereign grace of God. Martin Downes notes:
The OT has consistently portrayed the magicians and wise men of the nations as the bad guys who always come second when they clash with God’s people. Witness the power encounter between the magicians of Pharaoh’s court and Moses and Aaron (Ex. 8:7,18). Fast forward to the time of Daniel and we see the same outcome (Dan. 2:1-16,25-28). Yet here in Matthew 2 the Magi have greater insight than the Jews. They are coming to worship the Christ.
John Maclaurin, in his well known sermon Glorying in the Cross of Christ, explains the unusual way in which King Jesus appeared in the days of His flesh:
A King which the world admires is one of extensive power, with numerous armies, a golden crown and scepter, a throne of state, magnificent palaces, sumptuous feasts, many attendants of high rank, immense treasures to enrich them with, and various posts of honor to prefer them to.
Here was the reverse of all this:–For a crown, a crown of thorns; for a scepter, a reed put in His hands in derision; for a throne, a cross; instead of palaces, not a place to lay His head in; instead of sumptuous feasts to others, oftentimes hungry and thirsty Himself; instead of great attendants a company of poor fishermen; instead of treasures to give them, not money enough to pay tribute without working a miracle; and the preferment offered them, was to give each of them His cross to bear. In all things the reverse of worldly greatness from first to last; a manger for a cradle at His birth, not a place to lay His head sometimes in His life, nor a grave of His own at His death.1
1. John Maclaurin The Works of John Maclaurin (Glasgow: 1830) p. 418-419
Jonathan Edwards, in his sermon Life Through Christ Alone, noted:
It was by Christ that eternal life has been communicated from the foundation of the world. It was by Christ that holy men in the old world, before the flood, received life; ’twas by faith in him that Enoch was translated; ’twas by the reception of Christ that Abraham received eternal life; ’twas [by] faith in him Moses received eternal happiness, that faith whereby he esteemed the reproach of Christ greater riches than the treasures of Egypt. It was by Christ and him alone that Job, Samuel, David, and the prophets were saved; he is the lamb slain from the foundation of the world, in whose blood the godly have been washed and with whose righteousness they have been clothed—never ever have been or ever will be saved any other way to the end of this world. There is none else can communicate eternal life to us, or deliver us from eternal death.
I. We cannot obtain it by ourselves. Our own strength, our own righteousness, our own suffering, are all good for nothing to procure this life we speak of. If we make our ways never so clean, if we worship God never so well, if we sacrifice thousands of rams and ten thousands of rivers of oil, yea, if man should sacrifice the fruit of his body for the sin of his soul, it is nothing.
Abraham’s being so freely willing to offer his only son, Isaac, was not sufficient to satisfy God for the least of Abraham’s sins, not for the least wrong thought and sinful action; but it was Christ that satisfied for Abraham’s sin, and it was through that faith in Him by which he offered him up that he received pardon of sin and eternal life, and it was for His sake that this action of his was accepted and rewarded.
II. All the world can’t procure eternal life for us. If all the men in the world should offer to be crucified for the sake of one man, it would be absolutely to no purpose; instead of satisfying for all our sins, they could not satisfy for one of them; instead of procuring eternal life, they could not procure one drop of water for us in hell: the flames of hell would not be at all the cooler for it. They are not able to pay one farthing of all that ten thousand talents which we owe, but we must have been in hell till we had paid the uttermost farthing, notwithstanding all that they could do or suffer; and so,
III. Neither could angels help us. If the archangel, the chief angel in heaven, with all the rest of those bright, excellent, and glorious spirits, should assume human bodies and all undergo as much disgrace as Christ did, and should hang upon crosses in pain and intolerable torment thousands of years, ‘twould be to as little purpose.
[IV.]‘Tis the Lamb of God alone that can take away the sins of the world, and it is the Lion of the tribe of Judah alone that is strong enough to work our way through to everlasting happiness.1
1. Jonathan Edwards, Sermons and Discourses 1720-1723 (WJE Online Vol. 10) , Ed. Wilson H. Kimnach
The Jonathan Edwards Center at Yale University has made a sermon index for Jonathan Edwards’ sermons available. One of the first places I go when I am preparing a sermon is to the Yale University Press volumes of Edwards’ sermons, the Miscellanies, and Notes on Scripture. The indices in the Yale publications are invaluable sources for Edwards research. Below is the list of sermons in canonical order (Many of the sermons are also available there):
Jay Adams has a post over at the Institute for Nouthetic Studies blog, in which he considers John Calvin’s counseling ministry. You can read it here.
Having listened to many hours of John Piper’s sermons, I have come to the conclusion that his most recent series on the Gospel of John is the best yet! Piper faithfully expounds, text by text, the marvelous words of this most precious Gospel account. You can listen to any of the recent sermons below:
Faith: Unique and Fruitful Effect of the New Birth
John was not the Light, but a Witness to the Light
From His Fullness We Have All Received, Grace Upon Grace
Jonathan Edwards gives a persuasive explanation of the source of unbelief in men:
If men are wholly unable to believe of themselves, or unless God works faith in them, yet that is no argument that they are not chargeable with the blame of their own unbelief: for though man can’t believe in Christ of himself, yet that is no argument that he can’t reject him of himself. ‘Tis no argument that because one of two opposites is of God, that therefore the other is so too; but the contrary. If sweet water proceed from a certain fountain, that is no argument that bitter water is from the same fountain; but on the contrary, an argument that it is from some other source (James 3:11). Sinners, in laying the blame of their rejection of Christ to God from that, that all faith must be of God, and not of themselves, argue in this manner: God is the fountain of all light and, therefore, he must be the fountain of all darkness too; he is the author of all good and, therefore, the blame of all evil must be laid to him: whereas it would certainly be more natural and rational to argue contrariwise. If the sun be the fountain of light, then certainly darkness don’t come from the sun, but that must proceed from some other cause. If all faith and receiving Christ be from God, and that be true in John 6: 44, “No man can come to me, except the Father that hath sent me draw him,” then ’tis natural to suppose that unbelief is not of God, but of ourselves. ‘Tis no argument that man can’t hate Christ of himself, because God is the bestower of all love to Christ.1
1. Jonathan Edwards The “Miscellanies,” (Entry Nos. 501-832) (WJE Online Vol. 18) (New Haven: Yale University Press) p. 407
Jim O’Brien has a great post on God’s command to Abraham to sacrifice Isaac, and the subsequent sacrifice of Christ. You can read it here.
I happened across the following letter from Jonathan Edwards to his son Timothy. It is an amazing example of a father’s concern for the salvation of his son:
Stockbridge, April 1, 1753
My Dear Child,
Before you will receive this letter, the matter will doubtless be determined, as to your having the smallpox. You will either be sick with that distemper, or will be past danger of having it, from any infection taken in your voyage. But whether you are sick or well, like to die or like to live, I hope you are earnestly seeking your salvation. I am sure there is a great deal of reason it should be so, considering the warnings you have had in word and in providence.
That which you met with, in your passage from New York to Newark, which was the occasion of your fever, was indeed a remarkable mine, a dispensation full of instruction, and a very loud call of God to you, to make haste and not to delay in the great business of religion. If you now have that distemper, which you have been threatened with, you are separated from your earthly friends; none of them must come to see you; and if you should die of it, you have already taken a final and everlasting leave of them while you are yet alive, not to have the comfort of their presence and immediate care, and never to see them again in the land of the living. And if you have escaped that distemper, it is by a remarkable providence that you are preserved. And your having been so exposed to it, must certainly be a loud call of God, not to trust in earthly friends, or anything here below. Young persons are very apt to trust in parents and friends, when they are sick, or when they think of being on a deathbed. But this providence remarkably teaches you the need of a better friend, and a better parent, than earthly parents are; one who is everywhere present, and all-sufficient; that can’t be kept off by infectious distempers; who is able to save from death or to make happy in death; to save from eternal misery and to bestow eternal life.
It is indeed comfortable, when one is in great pain, languishing under sore sickness, to have the presence and kind care of near and dear earthly friends; but this is a very small thing, in comparison of what it is, to have the presence of an heavenly Father and a compassionate and almighty Redeemer. In God’s favor is life, and his lovingkindness is better than life. Whether you are in sickness or health, you infinitely need this. But you must know, however great need you stand in of it, you don’t deserve it. Neither is God the more obliged to bestow it upon you, for your standing in necessity of it, your earnest desiring of it, your crying to him constantly for it, from fear of misery, and taking much pains. Till you have savingly believed in Christ, all your desires, and pains, and prayers lay God under no obligation; and if they were ten thousand times as great as they are, you must still know, that you would be in the hands of a sovereign God, who hath mercy on whom he will have mercy. Indeed, God often hears the poor, miserable cries of sinful, vile creatures, who have no manner of true regard to him in their hearts; for he is a God of infinite mercy and he delights to show mercy for his Son’s sake; who is worthy, though you are unworthy; who came to save the sinful and the miserable some of the chief of sinners.
Therefore, there is your only hope; and in him must be your refuge, who invites you to come to him, and says, “He that cometh to me, I will in no wise cast out” [John 6:37]. Whatever your circumstances are, it is your duty not to despair, but to hope in infinite mercy through a Redeemer. For God makes it your duty to pray to him for mercy which would not be your duty, if it was allowable for you to despair. We are expressly commanded to call upon God in the day of trouble; and when we are afflicted, then to pray.
But, if I hear that you have escaped–either that you have not been sick, or are restored–though I shall rejoice, and have great cause of thankfulness, yet I shall be concerned for you. If your escape should be followed with carelessness and security, and forgetting the remarkable warning you have had, and God’s great mercy in your deliverance, it would in some respects be more awful than sore sickness. It would be very provoking to God, and would probably issue in an increasing hardness of heart; and, it may be, divine vengeance may soon overtake you. I have known various instances of persons being remarkably warned, in providence, by being brought into very dangerous circumstances and escaping, and afterwards death has soon followed in another way.
I earnestly desire, that God would make you wise to salvation and that he would be merciful and gracious to you in every respect, according as he knows your circumstances require. And this is the daily prayer of
Your affectionate and tender father, Jonathan Edwards. P.S. Your mother and all the family send their love to you, as being tenderly concerned for you.1
1. Jonathan Edwards Letters and Personal Writings (vol. 16) (New Haven: Yale University Press) p. 579-580
Iain Campbell has a great post in which he briefly outlines the labors of three men: Alexander Cruden, Robert Young, and James Strong. You can read it here. Let’s not, in this age of technological advancement, forget the labors of these men who left an enormous blessing behind.
Here is the Nov. 1, 2009 White Horse Inn interview with Tim Keller. The subject was Keller’s New York Times best seller The Reason for God. There are some fascinating thoughts on evangelism and skepticism in New York. Keller gives some very helpful thoughts about the need for a more robust theological and confessional approach to ministry that is equally culturally engaging.
Jesus said: “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple.” Luke 14:26-27
In this passage, Jesus demands absolute, undivided love, commitment, and devotion without rival. The love we are to have for Jesus should make all other loves in our lives seem like hatred. Only if we have this kind of love for Christ will we be able to love the lesser goods in our lives (like our families) as they should be loved. Only by trusting, loving, and adoring Jesus most of all can we even begin to love our neighbors as ourselves or to love our wives as Christ loves the church.
Beware of idolizing the good gifts from God in your life.
Dr. Timothy Keller writes:
“We think that idols are bad things, but that is almost never the case. The greater the good, the more likely we are to expect that it can satisfy our deepest needs and hopes. Anything can serve as a counterfeit god, especially the very best things in life . . . What is an idol? It is anything more important to you than God, anything that absorbs your heart and imagination more than God, anything you seek to give you what only God can give.
A counterfeit god is anything so central and essential to your life that, should you lose it, your life would feel hardly worth living . . . It can be family and children, or career and making money, or achievement and critical acclaim, or saving ‘face’ and social standing. It can be a romantic relationship, peer approval, competence and skill, secure and comfortable circumstances, your beauty or your brains, a great political or social cause, your morality and virtue, or even success in the Christian ministry.”
(Timothy Keller, Counterfeit Gods, The Empty Promises Of Money, Sex, And Power, And The Only Hope That Matters (New York: Dutton, 2009), xvii-xviii.)
What, in your life, do you need to look straight in the eyes and say: “I hate you . . . compared to Jesus?” It could be your family, your blog, or even your Christian ministry.
May Christ be your all in all!
We recently had the opportunity to talk with Dr. Tim Keller about his newest book Counterfeit God’s: The Empty Promises of Money, Sex and Power and the Only Hope that Matters. Dr. Keller argues quite persuasively that all sin is in fact heart idolatry. We were created to worship and serve the true and living God. If we are not worshiping Him we will always put something or someone in His place. This is no less true of the minister of the Gospel than it is of anyone else. In this interview Dr. Keller fields questions that pertain to money, sex and power in the heart and life of the minister of the Gospel. You can listen to the interview here. We hope you enjoy this episode of Christ the Center.
If you like interesting renditions of classic Christmas hymns and fun Christmas melodies, you will love Sufjan (pronounced ‘Sue-faan’) Stevens’ Songs for Christmas.You can listen to sample tracks here.
Monergism, one of the best theological websites online, has compiled a list of helpful Reformed blogs. You will probably be familiar with most of these blogs, but if not, you might want to subscribe to some using Google Reader. You can find the list at Monergism’s Reformed Bloggage page. I believe the ones in bold come more highly recommended! Here is the complete list:
Here is a five minute excerpt from our forthcoming interview with Tim Keller which on Christ the Center. The interview focused on Dr. Keller’s latest book Counterfeit Gods: The Empty Promises of Money, Sex, and Power, and the Only Hope that Matters. Listen and be sure to visit Reformed Forum tomorrow for the full thing.
Jim O’Brien has a very nice post over at J.O.B.’s Journal on the faith of Abraham, and the grace God gives those who trust Him to do the difficult things to which He calls them. You can read it here.
New Covenant Presbyterian Church has added video to its web ministry. Several of these sermons will also appear on the Reformed Forum. In addition to these videos, the Reformed Forum is planning on filming Christ the Center. This ministry is dependent on the support of our listeners. None of the contributors benefit financially from this work they do for the Forum, but are dependent on support from listeners for the equipment that makes this ministry possible. We have included many helpful details in our Christmas support letter. Below you will find the video of the sermon Rev. Nick Batzig preaching on John 6:15-21. The title of the message is, “Ruler of Creation.” We hope you are blessed by all the ministries of New Covenant Presbyterian Church and the Reformed Forum. Merry Christmas!
There is a great need at present to be set free from the snare of seeking human achievement and success in the American church. Our own Jim Cassidy recently wrote a post in which he mentions Kent Hughes’ 1987 work Liberating Ministry from the Success Syndrome. Crossway has recently republished it in a very nice edition. You can find it here. You can read Jim’s post here.
Exodus 20:17-20: “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.” Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off and said to Moses, “You speak to us, and we will listen; but do not let God speak to us, lest we die.” Moses said to the people, “Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin.”
2 Chronicles 7:14: . . . if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.
Nehemiah 1:5-11: And I said, “O LORD God of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments, let your ear be attentive and your eyes open, to hear the prayer of your servant that I now pray before you day and night for the people of Israel your servants, confessing the sins of the people of Israel, which we have sinned against you. Even I and my father’s house have sinned. We have acted very corruptly against you and have not kept the commandments, the statutes, and the rules that you commanded your servant Moses. Remember the word that you commanded your servant Moses, saying, ‘If you are unfaithful, I will scatter you among the peoples, but if you return to me and keep my commandments and do them, though your dispersed be under the farthest skies, I will gather them from there and bring them to the place that I have chosen, to make my name dwell there.’ They are your servants and your people, whom you have redeemed by your great power and by your strong hand. O Lord, let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight to fear your name, and give success to your servant today, and grant him mercy in the sight of this man.”
Daniel 9:3-19: Then I turned my face to the Lord God, seeking him by prayer and pleas for mercy with fasting and sackcloth and ashes. I prayed to the LORD my God and made confession, saying, “O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments, we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules. We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land. To you, O Lord, belongs righteousness, but to us open shame, as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel, those who are near and those who are far away, in all the lands to which you have driven them, because of the treachery that they have committed against you. To us, O Lord, belongs open shame, to our kings, to our princes, and to our fathers, because we have sinned against you. To the Lord our God belong mercy and forgiveness, for we have rebelled against him and have not obeyed the voice of the LORD our God by walking in his laws, which he set before us by his servants the prophets. All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him. He has confirmed his words, which he spoke against us and against our rulers who ruled us, by bringing upon us a great calamity. For under the whole heaven there has not been done anything like what has been done against Jerusalem. As it is written in the Law of Moses, all this calamity has come upon us; yet we have not entreated the favor of the LORD our God, turning from our iniquities and gaining insight by your truth. Therefore the LORD has kept ready the calamity and has brought it upon us, for the LORD our God is righteous in all the works that he has done, and we have not obeyed his voice. And now, O Lord our God, who brought your people out of the land of Egypt with a mighty hand, and have made a name for yourself, as at this day, we have sinned, we have done wickedly. “O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us. Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, make your face to shine upon your sanctuary, which is desolate. O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy. O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name.”
Psalm 38: A PSALM OF DAVID, FOR THE MEMORIAL OFFERING. O LORD, rebuke me not in your anger, nor discipline me in your wrath! For your arrows have sunk into me, and your hand has come down on me. There is no soundness in my flesh because of your indignation; there is no health in my bones because of my sin. For my iniquities have gone over my head; like a heavy burden, they are too heavy for me. My wounds stink and fester because of my foolishness, I am utterly bowed down and prostrate; all the day I go about mourning. For my sides are filled with burning, and there is no soundness in my flesh. I am feeble and crushed; I groan because of the tumult of my heart. O Lord, all my longing is before you; my sighing is not hidden from you. My heart throbs; my strength fails me, and the light of my eyes- it also has gone from me. My friends and companions stand aloof from my plague, and my nearest kin stand far off. Those who seek my life lay their snares; those who seek my hurt speak of ruin and meditate treachery all day long. But I am like a deaf man; I do not hear, like a mute man who does not open his mouth. I have become like a man who does not hear, and in whose mouth are no rebukes. But for you, O LORD, do I wait; it is you, O Lord my God, who will answer. For I said, “Only let them not rejoice over me, who boast against me when my foot slips!” For I am ready to fall, and my pain is ever before me. I confess my iniquity; I am sorry for my sin. But my foes are vigorous, they are mighty, and many are those who hate me wrongfully. Those who render me evil for good accuse me because I follow after good. Do not forsake me, O LORD! O my God, be not far from me! Make haste to help me, O Lord, my salvation!
Psalm 51:1-5: TO THE CHOIRMASTER. A PSALM OF DAVID, WHEN NATHAN THE PROPHET WENT TO HIM, AFTER HE HAD GONE IN TO BATHSHEBA. Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin! For I know my transgressions, and my sin is ever before me. Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment. Behold, I was brought forth in iniquity, and in sin did my mother conceive me.
Geerhardus Vos wrote:
“Faith in its last analysis was to the patriarchs the apprehension, the possession, the enjoyment of God Himself . . . Legalism lacks the supreme sense of worship. It obeys but it does not adore.”
Apparently, Vos was a Christian Hedonist!
Geerhardus Vos, Redemptive History And Biblical Interpretation, The Shorter Writings Of Geerhardus Vos (Phillipsburg: P&R, 1980), 229, 231.
Darryl Hart has raised some outstanding points with regard to the nature of the language of the Manhattan Declaration. You can read them here. Here is one such helpful point:
My last and biggest reservation is related to the Social Gospel aspects of the Declaration – that is, the idea that Christianity leads to and promotes a just society. Don’t get me wrong. I don’t want to be heard to be saying that Christianity promotes injustice, though, of course, Christianity’s record in human history has not been free from embracing tyranny and injustice (at least as defined by the likes of Kant). But do the authors of the Declaration believe that Jesus and the apostles would have signed a Rome Declaration if one were available to them? In other words, is the purpose of Christianity to progress this world or is it to prepare believers for the next? Is the purpose of the gospel to yield the common good or eternal salvation? I understand that Protestants and Roman Catholics (I have interacted less with Orthodox about this) differ on questions of continuity and discontinuity between temporal and eternal goods. Will truth and justice and prosperity in this world be like the truth and justice and prosperity that believers will experience in the new heavens and new earth?
If it is legitimate to raise this question, then the Manhattan Declaration needs to address the concerns of those Christians who believe that the gospel has a higher aim than simply the right ordering of this world. This doesn’t mean that necessarily that the Christianity of which I speak is opposed in fundamentalist, docetist, or gnostic fashion to a good society, or to ordered liberty. But I do worry that by directing so much attention in the name of Christ to the great moral concerns of this age, Christians will lose sight of the eternal truths that older professions of the church recognized (and encourage non-Christians to look to the church for solutions to society’s problems. Older expressions of Christianity put the problems and even the evils of this life into a perspective that saw them as not ultimate but temporary.
One of the very first posts I wrote here at Feeding on Christ had to do with the doctrine of justification by faith alone and the time element. The most significant passage of Scripture in this discussion, and yet one that is often overlooked, is Romans 4:10. In the context, the apostle Paul is explaining the nature of justification by faith alone from the example of Abraham. Citing the locus classicus, Gen. 15:16 repeatedly, Paul develops his argumentation based on the application of the covenant sign to Abraham. In one short passage, Paul posits justification at a specific point in time. He asks, “How then was it counted to him? Was it before or after he had been circumcised?” The answer is richer than most have acknowledged. Paul replies, “It was not after, but before he was circumcised.” The apostle eliminates the possibility of understanding justification as occurring “after” Abraham was circumcised. There are actually two lessons we can learn from this. Interestingly, most commentators focus only on the first implication.
(1) The Jews do not have any special privilege above the Gentiles after the death, burial, and resurrection of Christ. (2) Abraham was justified at a particular point in time, as is true of those who believe after Abraham. He was not counted righteous after circumcision but before he was circumcised. We must make clear that there is no future imputation of righteousness. How (i.e. when) was Abraham justified, while circumcised or while uncircumcised? Not while circumcised but while uncircumcised.
Justin Taylor has posted some helpful articles and links to help men steer clear of pornography. You can find it here. I would also recommend Covenant Eyes. This is the best accountability software out there. Choose men who will firmly but lovingly hold you accountable. Remember the words of our Lord, “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.” (Matt. 5:27-30).
Jason Stellman has the update concerning the PCA SJC’s decision on the Peter Leithart case. You can read it here.
The guys over at Reformation Theology have posted a list of their ten favorite theological books of 2009. You can read it here. I echo their recommendation of each of these books!
Those who know me know that Biblical Theology is by far my favorite theological science. Here is a list of what I consider to be the 20 best biblical theological works available:
(more…)
Here is a recent post over at Ligonier Ministries website, outlining the reasons why R.C. Sproul did not sign the Manhattan Declaration. Among the reasons he articulates are authorial intent and the nature of the Gospel. He writes:
“At least one of the document’s framers, Mr. Colson, sees the Manhattan Declaration as a way to revitalize the church in America. In his commentary on November 25, Mr. Colson said the Manhattan Declaration is “a form of catechism for the foundational truths of the faith.” He suggests that the Manhattan Declaration is an antidote to “biblical and doctrinal ignorance” within the church. However, true reformation and revival within the church and the winning of our culture to Christ will come only through the power of the Holy Spirit and our clear, bold proclamation of the biblical gospel, not through joint ecumenical statements that equivocate on the most precious truths given to us. There is no other gospel than that which has already been given (Gal. 1:6–8).”
This video of Matt was taped a few days before his surgery. Continue to pray for his recovery.
I delivered a paper on Bavinck this year at the ETS annual meeting in New Orleans. It marked a full year spent in Bavinck’s theology. As our series on Bavinck comes to a close, we end on a personal note: Bavinck’s theology of certainty in the face of personal uncertainty and the trial of personal faith.
When the economy took a nose dive early last year so did we. I found myself out of work and our future plans decidedly uncertain. You can see where this is going. One of the greatest things about Christianity is its hope and encouragement when things look bleak. And it’s far too easy to criticize the message of the Gospel as a ‘hope for the best’ pat answer when life doesn’t go your way. This is a little different. The question I was facing was not so much ‘why is God putting me through this rough patch’ but rather, ‘do I really know what it means that God has spoken, sin notwithstanding?’ I began comparing my circumstances and my faith like so many believing Christians to “find God” somewhere in the mix. The meaning of ‘find God’ was what most professing Christians usually mean in the broad sense: finding the way out of the rough and striding on down the fairway. But I found something a little different.
For the true Christian, writes Bavinck, faith precedes certainty. Faith is never a shot in the dark. Faith is not irrational or random, or floating around in the air. One must first say ‘I believe’ before they can say ‘I understand.’ The object of faith is God: Knowing God as God. How is Bavinck so confident of this? so dogmatic about it? God’s revelation has permeated the world as deeply and as far reaching as sin has marred and obscured it. In other words the question for Bavinck is never ‘does God exist?’ but rather, ‘what is my relationship to him?’
I had wrestled with these questions in the classroom and now I was wrestling with them at home, at church, in the market place, and in my heart of hearts as well. Was I praying for deliverance for the sake of my career and place in the world, or was I praying to know God the redeemer and truly find his character in my actions and my attitude? Bavinck says true faith is always tested. Psalm 107 confirms it.
The contrast with faith and certainty is not always reason and ambiguity. These short meditations over the last attempted to cover a lot of the core content in Bavinck’s theology in the areas of faith, certainty, scripture, forgiveness of sin in Christ, and growth in faith and praise to God. I hope that in many ways the content of these articles last year was not the result of an intellectual exercise for its own sake, but is deeply concerned with contrasts: the contrast of faith and action, belief and understanding, theology and doxology, the stuff of life (Eph. 2:10).
Here is the audio from the message I preached at Independent Presbyterian Church in Savannah, Ga at their Thanksgiving service last week. The text was 2 Cor. 9:6-15. There, the apostle Paul shows the link between our giving to the needs of the saints, and the work of ministry, and God receiving thanksgiving.
I was recently interviewed by a local newspaper to talk about church planting. I spoke with the reporter for about an hour. I talked about our distinctive emphasis on teaching, namely, Christ-centered teaching and preaching that brings Gospel transformation. I mentioned expository preaching, and I emphasized that we focus on “prayer and the ministry of the word.” Beside getting one or two quotes right, words like “entrepreneurial spirit,” and “business model” found their way in the piece. I don’t know where they came from! I never used them. I did speak about the administrative aspects of establishing a new work. I am not even so bothered by the words “entrepreneurial spirit” if it were defined carefully. But “business model?” I guess the lesson is, make sure you only just talk about Jesus. I certainly talked about Christ and Him crucified throughout, but there was no mention of Him in the piece. You can read the article here.
We recently interviewed David VanDrunen on Christ the Center. With the release of Dr. VanDrunen’s book Bioethics and the Christian Life: A Guide to Making Difficult Decisions, we were glad to have the opportunity to speak with him about some of the particular details of the book. Dr. VanDrunen has a real ability to think through subjects that many of us need to learn more about in this rapidly changing world in which we live. You can listen to the interview here.
The LORD is my shepherd, I lack nothing. Psalm 23:1
This amazing truth is ultimately fulfilled in the Good Shepherd – the Lord Jesus Christ. Only in Him is this supernatural satisfaction fully realized, and for this realization to happen, Jesus had to lay down His life for the sheep (John 10:11).
Jesus had to lack everything for His sheep.
Contra rest in green pastures, He had no place to lay His head (Matthew 8:20)
Contra still waters, He was baptized with the wrath of God (Luke 12:50)
Contra a restored soul, His soul was poured out unto death (Isaiah 53:12)
Contra being led in right paths, He was led as a sheep to the slaughter and offered Himself as a propitiation so that God might be proved righteous (Acts 8:32, Romans 3:25-26)
Contra fearing no evil in the dark death valley, He was made evil Who knew no evil and sorrowed unto death as He contemplated the darkness of death that would utterly consume Him (2 Corinthians 5:21, Mark 14:34-36)
Contra having God with him as His comfort, God forsook Him, pouring out His just wrath upon Him (Matthew 27:46)
Contra having a rod and a staff to comfort Him, the rod of the Father was pleased to crush Him (Isaiah 53:10)
Contra having a table spread before Him, He hungered in the wilderness and thirsted unto death (Luke 4:1-2, John 19:28)
Contra having His head anointed with oil, He wore a blood-soaked crown of thorns (Matthew 27:29)
Contra having a cup that overflows, He drank the cup of the wrath of God to the dregs (Isaiah 51:17, Matthew 26:39)
Contra goodness and mercy pursuing Him all His days, wrath and torment pursued Him unto death (Isaiah 53)
Contra dwelling in the house of the LORD, He was banished from the dwelling of the LORD as the unclean and cursed one (Galatians 3:13)
And He did all of this on behalf of stubborn, sinful, hell deserving sheep who rebelled against Him. This is the best news in the world! All who know this Good Shepherd by grace through faith will lack no good thing, for He will provide for them, protect them, comfort them, and satisfy them fully – He will be all and all to them now and forever and ever:
“Therefore they are before the throne of God, and serve him day and night in his temple; and he who sits on the throne will shelter them with his presence. They shall hunger no more, neither thirst anymore; the sun shall not strike them, nor any scorching heat. For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water, and God will wipe away every tear from their eyes.” Revelation 7:15-17
Having now carefully considered the Manhattan Declaration, I made the decision not to sign. I have now read and re-read the various responses to the Manhattan Declaration and have come to two conclusions. In the first place, there are many right, helpful and persuasive arguments that have been aptly asserted. But I am also deeply saddened that so many pastors and theologians do not acknowledge the logical implications of the ecumenical tone of this document.
The list of signatories includes such prominent evangelical leaders as, Chuck Colson, Ravi Zacharias and Randy Alcorn; as well as a significant number of Calvinist church leaders such as Al Mohler, Danny Akin, Russel Moore, Neil Nielson, Steve Brown, Robert Cannada, Ligon Duncan, Bryan Chapell, Timothy George, Bill Edgar, Wayne Grudem, Tim Keller, Peter Lillback, Joel Belz, Marvin Olasky, and J.I. Packer. These men have expressed that such a document is a welcomed response to the problems that have been fueling the deterioration of a society that was once built on biblical principles. They have unanimously expressed the need for national reform in what are said to be the three most significant areas of concern: sanctity of life, marriage and religious freedom.
There have also been several prominent voices, such as Alistair Begg, John MacArthur, Mike Horton, James White (here, here and here), Tim Challies, Dave Doran, and John Stackhouse who have conscientiously raised objections to the nature of the document. It is also interesting to note that R.C. Sproul, John Piper, Mark Dever, and Mark Driscoll did not sign. The men who have expressed concern have, in a humble manner, articulated their reasons for abstaining from signing it. It is not because they believe that the causes set forth in it are unworthy of our immediate prayers or actions. Nor are they simply theological kill-joys, who love opposing any significant movement outside of their own congregations. They are men deeply committed to the Gospel of Jesus Christ, and who believe that the Manhattan Document reduces Christianity to mere Trinitarianism, thus denigrating the heart of Christianity, namely, the Gospel of Jesus Christ. They understand that there is no Christianity without Jesus, and that to speak of the Jesus of Scripture is to speak of His Person and His Work. You cannot lay aside the saving work of Christ and reduce Christianity to a set of ethical standards.
Then there is Brian Maclaren, who represents an emergent view of the document. It is evident that saving the planet means more to McLaren than the salvation of sinners, human life or the sanctity of marriage. His concerns show that he does not understand the Gospel or ethics.
In response to the men who gave their reasons for not signing, Kevin DeYoung has dismissed the concerns of the aforesaid as really being nothing more than the logical fallacy of affirming the consequent. You can read his analysis here. If you agree with that assessment, I encourage you to read this article. It serves as grounds to show that Chuck Colson, the chief architect of the document, believes that these Orthodox, Catholic and Evangelicals leaders are united by the Gospel. Note what Colson concludes about the salvation of these Orthodox and Roman Catholic leaders in the article above. If authorial intent matters, then Colson’s role should not be understated. Colson (notable for his political activism and ecumenical endeavors such as ECT) was one of only three members of the drafting Committee, together with Robert George (Professor of jurisprudence at Princeton University and a committed Roman Catholic), and Timothy George (President of Beason Divinity School).Consider the language employed in the Manhattan Document. These three men have given further exhortations concerning the Declaration here. Note their statement that the people who have signed pledge not to compromise the Gospel!
As far as the statement is concerned, there is some equivocation in the composition as to whether it is meant to be considered an ecumenical statement or merely an ethical statement. The first sentence begins with the words, “We, as Orthodox, Catholic, and Evangelical Christians, have gathered, beginning in New York on September 28, 2009, to make the following declaration,” but ends by saying, “we sign as individuals, not on behalf of our organizations, but speaking to and from our communities.” This qualification seems to sweep away any concern of there being an ecumenical agenda, that is, until we come to the latter part of the statement–the wording of which is almost verbatim from Evangelicals and Catholics Together (ECT). In both places, an attempt is made to make to qualify that it is not an official statement on the part of any specific ecclesiastical bodies. But in both documents the individuals involved are purposefully joining together on the confession of their adherence to the Christian religion. It appears that Colson carefully crafted the declaration to reflect the language employed in ECT with regard to ecclesiastical affiliations. In this post Colson explains, “The Manhattan Declaration is a wake-up call—a call to conscience—for the church.” While the Manhattan Declaration is obviously less doctrinal, similar phraseology to that used in ECT I and ECT II is nevertheless present.
Furthermore, the language in the Declaration of a (single) “2,000-year tradition” betrays the denial of any ecumenical agenda. The document states that over those 2000 years, “Christians have refused to compromise their proclamation of the gospel,” and that “the nature of religious liberty is grounded in the character of God Himself, the God who is most fully known in the life and work of Jesus Christ.” How can anyone insist that the Gospel and its implications are not involved in this document? What is the “proclamation of the Gospel” in Orthodox and Roman Catholic churches? What are the doctrinal statements concerning the life and work of Jesus Christ expressed in Orthodox and Catholic Catechisms? History and established doctrinal standards clearly reveal a radical difference in the beliefs about the life and work of Jesus in these ecclesiastical bodies.
The emphasis of the document is largely, albeit not exclusively, on social and ethical concerns. There is no grounds for objections to the legitimacy of these concerns. These ethical matters in the civil sphere are important to me as an Christian and they matter to me as an American citizen. I do not, in any way, want to send a contrary message. Concern for ethical matters that effect society are important to me as a Christian because the apostle Paul said “as we have opportunity, let us do good to all men, but especially to those of the household of faith.” When we as individuals and citizens of a democracy have opportunity., and the right, to do good in the civil sphere, we then have a responsibility to do something. But do we, as followers of the Lord Jesus Christ, have the right or the responsibility to join with others from different religious communities to make a “joint statement?” I want to suggest that we do not. In fact, if the Gospel is the central unifying factor then we have a right and a responsibility to reject any unified movement that compromises the definition of the “Gospel.” This is the precise concern of the men, listed above, who have given reasons for not signing the declaration. Here is where the problem arises.
The language, “the Gospel of costly grace,” and “The Gospel of our Lord and Savior Jesus Christ in its fullness” are used in the document The document even goes so far as to make the joint statement by “Orthodox, Catholic and evangelical Christians” that “It is our duty to proclaim the Gospel of our Lord and Savior Jesus Christ in its fullness, both in season and out of season.” This is a troubling statement on several levels. It is a dangerous statement because it does not define “the Gospel.” The declaration that it is “our duty to proclaim the Gospel of our Lord and Savior Jesus Christ” is not problematic in and of itself. It is only problematic in the context of an ecumenical statement. This is a nuance that should not be overlooked. But, the statement is troubling for another reason. As Protestants we are historically known for “protesting” Rome’s perversion of the Gospel. The heart of the Gospel is “justification by faith alone.” Rome rejects the Protestant articulation of justification. Rome rejects the idea that by it is only by faith in Christ we have the forgiveness of sins and the imputation of His righteousness as the sole ground of our justification. Protestants have historically said that the Roman Catholic Church, as a ecclesiastical body with doctrinal standards, teaches “another Gospel.”
In Galatians 1:6-8 the apostle Paul told the churches of Galatia, “I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.” In 2 Corinthians 11:3 he declares, “I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ. For if he who comes preaches another Jesus whom we have not preached, or ifyou receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it!” We would be foolish to think that Paul is only rejecting the idea of preaching a Jesus who is less than God. He is certainly rejecting that. But there is no indication that the Judaizers were preaching a Jesus that was less than divine. They were preaching a Jesus who was less than a complete Savior. They were taking away from the work of Jesus. Paul boldly explained that this was “another Gospel.”This is the principle concern I have with the Manhattan Declaration.
While many have suggested that it is not an ecumenical document, or a theological document, I want to suggest that they are overlooking a key factor–the use of Scripture in the very fabric of the Declaration. Now, consider this together with the fact that Colson would not allow Jews and Muslim’s to sign, and it becomes all the more clear that it is a theological document. If it is simply a matter of Law, then would we not also be able to include Jews, Mormons, Jehovah’s witnesses and Muslims? These groups all acknowledge the moral law (i.e. the 10 commandments) to be the ethical standard by which men are called to live? In fact the apostle Paul tells us that those who do not have the law “show the works of the law written on their hearts (Romans 2:15).” This means that any concerned American, who by common grace acknowledges those principles of law revealed in the hearts of all men, should be able to join with other concerned Americans to make a declaration on these issues.But to join with individual Jews, Mormons, JWs, and Muslims would mean there would be no ecumenical statement.
So, to which Scriptures is appeal made in the document? There are three couplets, each containing one verse from the Old Testament and one verse from the New Testament for the three ethical and social concerns enumerated. Some of the verses are general principles of creation, and others deal more specifically with the work of redemption. They can be summarized as “Law and Gospel.” While I do not believe that each of these verses have been interpreted carefully, the greater question arises as to the appeal to them in the first place. Mike Horton has made the observation, “The law is indeed the common property of all human beings, by virtue of their creation in God’s image. As Paul says in Romans 1 and 2, unbelievers may suppress the truth in unrighteousness, but the fact that they know this revelation makes them accountable to God. However, in chapter 3, Paul explains that a different revelation of God’s righteousness has appeared from heaven: God’s justification of the ungodly through faith alone in Christ alone.” The use of the word “law” is never used in the declaration. But the word “Gospel” is used throughout. There is a confusion of the “law” and the “Gospel” in the Manhattan declaration. If someone thinks this is too hard a criticism I again quote from Horton: “Having participated in conversations with Mr. Colson over this issue, I can assure readers that this is not an oversight. He shares with Popes John Paul II and Benedict XVI the conviction that defending the unborn is a form of proclaiming the gospel. Although these impressive figures point to general revelation, natural law, and creation in order to justify the inherent dignity of life, marriage, and liberty, they insist on making this interchangeable with the gospel.
While much more could be said, I hope this serves as a defense of the concerns of the men who decided not to sign the Manhattan Declaration. Their concerns are valid and right. Should we voice our opinions publically on these issues? Absolutely! Can we join with other Christians and make joint declarations? Certainly! We can also join with non-believers and make statements concerning life, marriage and religious freedom. Is it the work of the church to make such declarations? Perhaps. But let us beware of the dangers of joining forces with representatives of ecclesiastical bodies that have a different Gospel than the Gospel we have received.
Jerome Zanchius, the Italian Reformer of the early 16th Century, is best known for his work on Absolute Predestination. Chapel Library has made a portion of Zanchius’ Comfort for Suffering Saints available in PDF format for download. Here is what Zanchius had to say to his suffering brethren:
“And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.”—Romans 8:28-29
Without a due sense of predestination, we shall want the surest and the most powerful inducement to patience, resignation, and dependence on God, under every spiritual and temporal affliction. How sweet must the following considerations be to a distressed believer!
• There most certainly exists an almighty, all-wise and infinitely gracious God (Heb 11:6).
• He has given me in times past, and is giving me at present (if I had but eyes to see it), many signal intimations of His love to me, both in a
way of providence and grace (Eph 1).
• This love of His is immutable; He never repents of it nor withdraws it (Phi 1:6).
• Whatever comes to pass in time is the result
of His will from everlasting (1Co 8:6),
consequently—
• My afflictions were a part of His original plan, and are all ordered in number, weight, and measure (Psa 22:24).
• The very hairs of my head are (every one) counted by Him; nor can a single hair fall to the ground but in consequence of His determination
(Luk 12:7). Hence—
• My distresses are not the result of chance, accident, or a fortuitous combination of circumstances (Psa 56:8), but—
• The providential accomplishment of God’s purpose (Rom 8:28), and—
• Designed to answer some wise and gracious ends (Jam 5:10-11), nor—
• Shall my affliction continue a moment longer than God sees meet (2Co 7:6-7).
• He who brought me to it has promised to support me under it and to carry me through it (Psa 34:15-17).
• All shall, most assuredly, work together for His glory and my good, therefore—
• “The cup which my heavenly Father hath given me to drink, shall I not drink it?” (Joh 18:11).
Yes, I will, in the strength He imparts, even rejoice in tribulation; and using the means of possible redress, which He hath or may hereafter put into my hands, I will commit myself and the event to Him, whose purpose cannot be overthrown, whose plan cannot be disconcerted, and who, whether I am resigned or not, will still go on to work all things after the counsel of His own will (Rom 5:3-6; Psa 33:11-12; Eph 1:11).
Above all, when the suffering Christian takes his election into the account, and knows that he was by an eternal and immutable act of God appointed to obtain salvation through our Lord Jesus Christ; that, of course, he hath a city prepared for him above, a building of God, a house not made with hands, but eternal in the heavens; and that the heaviest sufferings of the present life are not worthy to be compared with the glory which shall be revealed in the saints, what adversity can possibly befall us which the assured hope of blessings like these will not infinitely overbalance? (Pro 8:35; 2Co 5:1; Rom 8:18; Rom 8:33-37.) “A comfort so divine, May trials well endure.”
However keenly afflictions might wound us on their first access, yet, under the impression of such animating views, we should
quickly come to ourselves again, and the arrows of tribulation, would, in great measure lose their sharpness. Christians want nothing but absolute resignation to render them perfectly happy in every possible circumstance; and absolute resignation can only flow from an absolute belief of, and an absolute acquiescence in, God’s absolute providence, founded on absolute predestination (1Th 1:2-4).
Tim Keller has written a very helpful post on the benefits of being a solo pastor of a small church. You can read it here. While I agree with Keller’s assessment of the need for solid men to labor in the cities around the world, I have also found his thoughts on the benefits accrued in a small church to be true in regard to my present situation. In many ways I had my heart set on ministering in a church in Philadelphia, but the Lord called me to the wonderful work of planting a church in a small town in Coastal Georgia. The experience has been invaluable. I have had to do everything and anything. There have been many difficult and frustrating times, but I have grown through them and learned far more than I would have if I had not been placed in the leadership role I currently fill. I am thankful the Lord plants us in the soil in which He knows we will grow the most. Be encouraged if you are a man of God ministering in a small, rural town.
Jonathan Edwards said:
“The following reasons may be given why children ought to love Jesus Christ above things in the world: He is more lovely in Himself. He is one that is greater and higher than all the kings of the earth, has more honor and majesty than they, and yet He is innately good and full of mercy and love.
There is no love so great and so wonderful as that which is in the heart of Christ. He is one that delights in mercy. He is ready to pity those that are in suffering and sorrowful circumstances as one that delights in the happiness of His creatures.
The love and grace that Christ has manifested does as much exceed all that which is in this world as the sun is brighter than a candle. Parents are often full of kindness towards their children, but that is no kindness like Jesus Christ’s.
And He is an infinitely holy One. He is God’s holy child, so holy and pure that the heavens are not pure in His sight, so that He is fairer than the sons of men, as the Psalmist says (Psalms 45:2). He is ‘the chiefest among ten thousand,’ and ‘altogether lovely’ (Canticles 5:16).
Because of His glorious excellency, He is compared to the sun, that is the brightest of all things that we behold with our bodily eyes (Canticles 5:10). ‘Tis He that is called ‘the Sun of righteousness’ (Malachi 4:2). So He is called the ‘morning star,’ the brightest of all the whole multitude of stars (Revelation 22:16).
He is so lovely and excellent, that the angels in heaven do greatly love Him. Their hearts overflow with love to Him, and they are continually, day and night without ceasing, praising Him and giving Him glory. Yea, He is so lovely a person, that God the Father infinitely delights in Him.
He is His beloved Son, the brightness of His glory, whose beauty God continually sees with infinite delight, without ever being weary of beholding it. ‘I was daily His delight, rejoicing always before Him’ (Proverbs 8:30). And if the angels and God Himself love Him so much above all, surely children ought to love Him above all things in this world.
Everything that is lovely in God is in Him, and everything that is or can be lovely in any man is in Him: for He is man as well as God, and He is the holiest, meekest, most humble, and in every way the most excellent man that ever was. He is the delight of heaven.
There is nothing in heaven, that glorious world, that is brighter and more amiable and lovely than Christ. And this darling of heaven, by becoming man, became as a plant or flower springing out of the earth. And He is the most lovely flower that ever was seen in this world.
There is more good to be enjoyed in Him than in everything or all things in this world. He is not only an amiable, but an all-sufficient good. There is enough in Him to answer all our wants and satisfy all our desires.
Jonathan Edwards, “Children Ought to Love the Lord Jesus Christ Above All,” Sermons and Discourses: 1739-1742, in The Works of Jonathan Edwards, Vol. 22, Ed. Harry S. Stout (New Haven: Yale University Press, 2003), 171-172.
HT:Tolle Lege
Some time ago I posted a link to videos that were filmed at Tenth Presbyterian Church, where Ed Verbeke (pronounced Ver-beck) gave a series of lectures on Nursing Home Ministry. In all the discussions concerning mercy ministry, there is none so misunderstood or neglected as Nursing Home Ministry. Ed helps us charter the waters of this all too frequently neglected ministry.
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