The Glorious Deeds of Christ

“They Will Flatter Him, But Never Obey Him.”

If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.

Rom. 10:9

As few years ago, I had the opportunity of meeting the esteemed theologian, James I. Packer. At the time, the Lordship Salvation controversy was brewing. The debate centered on whether an individual needed to believe in Jesus as both Lord and Christ in order to be saved. Some teachers said, “Savior only” and while others believed Christ’s Lordship was essential to his saving work. I asked Dr. Packer his opinion. I will never forget his response, “You cannot have half of Jesus to have Jesus is to have all of him.” Dr. Packer was referring to the words of Peter, “Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified” (Acts 2:36). You cannot have half of Jesus, he must be Lord and Savior. In other words, Jesus cannot be considered a person’s Savior, bringer of salvation, without simultaneously being Lord of that person’s life. When we believe Jesus as Savior and Lord, he is no quasi-Christ.

Salvation comes not by “accepting the finished work” or “deciding for Christ.” It comes by believing on the Lord Jesus Christ, the whole, living, victorious Lord who, as God and man, fought our fight and won it, accepted our debt as His own and paid it, took our sins and died under them and rose again to set us free. This is the true Christ, and nothing less will do.

But something less is among us, nevertheless, and we do well to identify it so that we may repudiate it. That something is a poetic fiction, a product of the romantic imagination and maudlin religious fancy. It is a Jesus, gentle, dreamy, shy, sweet and feminine, almost effeminate, and marvelously adaptable to whatever society He may find Himself in. He is cooed over by women disappointed in love, patronized by pro tem celebrities and recommended by psychiatrists as a model of a well-integrated personality. He is used as a means to almost any carnal end, but he is never acknowledged as Lord. These quasi Christians follow a quasi Christ. They want his help but not his interference. They will flatter him but never obey him.

A. W. Tozer, The Warfare of the Spirit (Camp Hill, PA: Christian Publications, 1993), 173.

HT: A.W. Tozer Daily Devotional

What God Really Wants?  He Wants Us to Trust Him

And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.

Heb. 11:6

Faith is a response of the heart which receives what God has already done for us in Christ. Faith is relying on God’s character, standing on God’s promises, believing God’s Cross, and obeying God’s Spirit with a certainty that surpasses physical sight and human reasoning.

In our hearts, we are assured that God’s faithfulness will bring God’s Word to pass in our circumstances, intervening in our lives, and meeting our needs. Faith believes that God not only works on behalf of others, but he is ready to meet my needs as well.

All that God wanted man to do was, to believe in Him. What a man believes, moves and rules his whole being, enters into him, and becomes part of his very life. Salvation could only be by faith: God restoring the life man had lost; man in faith yielding himself to God’s work and will.The first great work of God with man was to get him to believe.

This work cost God more care and time and patience than we can easily conceive. All the dealings with individual men, and with the people of Israel, had just this one object, to teach men to trust Him. Where He found faith He could do anything.

Nothing dishonored and grieved Him so much as unbelief. Unbelief was the root of disobedience and every sin; it made it impossible for God to do His work. The one thing God sought to waken in men by promise and threatening, by mercy and judgment, was faith.

Andrew Murray, The Two Covenants (London: Fleming H. Revell, 1898).

“If You Partake of the Bread and Wine in Evangelical Faith, then You Meet Christ.”

The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?

1 Cor. 10:16

The sacraments of baptism and Eucharist are signs/symbols ordained by Christ for the strengthening, encouragement, and uplifting of the people of God into the presence of God. Scripture proclaims that the Holy Spirit takes material objects; water, bread, and wine, infuses them with grace, so that by the partaking of them, we are made holy. By the power of the Holy Spirit, these outward physical signs/symbols lead us into the experience of inward spiritual truths of the Christian life. These signs/symbols do not represent something that are absent, but convey the truth they represent: forgiveness, union with Christ, covenant, etc. A sacrament actually communicates what it symbolizes. The only condition for receiving this sacramental blessing is faith in Christ and repentance toward God.

Every sacrament, by definition, contains and manifests a promise of salvation. That is what a sacrament is. The sacrament of baptism contains a promise of salvation at its inception, and the Supper contains a promise of salvation related to perseverance. What God began God will complete. These promises are apprehended with the heart, whenever someone receives them in faith.

Faith alone, sola fide, is not only alone with regard to works. We are justified by faith alone, but never by a faith that is alone. This is the issue of faith alone related to works, which is an important issue. But there is another sense in which faith is never alone. Faith is never self-originating. Faith is something that is always responsive to something outside of itself that God offers to us. And God offers salvation in two principle places—the first is in the preaching of the Word, and the second is in the presentation of the sacraments. And so baptism and the Supper cannot justify you any more than hearing a sermon can. If you hear the sermon in faith, then you meet Christ. If you partake of the bread and wine in evangelical faith, then you meet Christ.

Because a sacrament must contain a promise of salvation, it follows from this that only God can institute a sacrament . . . because He is the only one who can promise salvation. This is why there are only two sacraments—if we could promise salvation by ritual means, we could generate as many sacraments as we wanted. But we have no authority to issue promises of salvation. We must be content with the authority we were given, which is the authority to believe promises of salvation.

Doug Wilson, Blog and Mablog website, Pastor, Moscow, Idaho.

The Incarnation, the Virgin Birth, and Mary’s Faith

The word, “miracle” has become trite and meaningless. The word, “miracle” is used in television commercials for the cleaning properties of a particular soap. “It’s a miracle!” that I got a pay raise from that miserly company. Miracle has come to mean anything unexpected that brings pleasant results.

Theologically, a miracle is an extraordinary event revealing God’s intervention in the everyday affairs of men and women. Martin Luther comments on the three miracles of Christmas day: the incarnation, the virgin birth of Christ, and the Blessed Virgin Mary’s obedience. Luther marvels that the greater of the three miracles is Mary’s faith: her willingness to obey God even though it meant hardship, misunderstanding, and loss of reputation.

Saint Bernard [of Clairvaux] declared there are here three miracles: that God and man should be joined in this Child; that a mother should remain a virgin; that Mary should have such faith as to believe that this mystery would be accomplished in her. The last is not the least of these three. The virgin birth is a mere trifle for God; that God should become man is a greater miracle; but most amazing of all is that this maiden should credit the announcement that she, rather than some other virgin, had been chosen to be mother of God.

Had she not believed, she could not have have conceived. She held fast to the word of the angel because she had become a new creature. Even so must we be transformed and renewed in heart from day-to-day. Otherwise, Christ is born in vain.

Martin Luther, “The Maiden Mary” in Nancy Guthrie, ed., Come, Thou Long-Expected Jesus: Experiencing the Peace and Promise of Christmas (Wheaton, Ill.: Crossway Books, 2008), 26.

Faith

For we walk by faith, not by sight.

2 Cor. 5:7 (ESV)

Faith is a response of the heart which receives what God the Father has already done for us in Christ. Faith is relying on God’s character, standing on God’s promises, believing God’s Cross, and obeying God’s Spirit with a certainty that surpasses physical sight and human reasoning.

Faith is above all a personal, intimate encounter with Jesus, and to experience his closeness, his friendship, his love; only in this way does one learn to know him ever more, and to love and follow him ever more. May this happen to each one of us.

Pope Benedict XVI, “St. Bernard of Clairvaux,” October 21, 2009

More on the Wrath of God

Much more then, having now been justified by His blood, we shall be saved from wrath through Him.

Rom. 5:9 (NKJV)

In my previous post, I discussed the most misunderstood attribute of God, his wrath. The wrath of God should not be confused with the anger of man. We get angry, easily offended, and overwrought in our emotions. We project our emotional outbursts onto God assuming that he responds to disappointment and frustration in the same way we do. But, God’s anger is not capricious. He is not easily ticked off like we are. God’s concern is sin and its destruction not whether his personal rights are being violated.

And he passed in front of Moses, proclaiming, “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished . . . .

Exodus 34:5-7

The kind of God that appeals to most people today would be easy-going in his tolerance of our offenses. He would be gentle, kind, accommodating. He would have no violent reactions. Unhappily, even in the church we seemed to have lost the vision of the majesty of God. There is much shallowness and levity among us. Prophets and psalmists would probably say of us, “There is no fear of God before their eyes.” In public worship our habit is to slouch or squat; we do not kneel nowadays, let alone prostrate ourselves in humility before God. It is more characteristic of us to clap our hands with joy than to blush with shame or tears. We saunter up to God to claim his patronage and friendship; it does not occur to us that he might send us away. We need to hear again the Apostle Peter’s sobering words, “Since you call on a father who judges each man’s work impartially, live your lives. . in reverent fear.” (I Peter 1:17) In other words, if we dare to call our judge our Father, we must beware of presuming on him. It must even be said that our evangelical emphasis on the atonement is dangerous if we come to it too quickly. We learn to appreciate the access to God which Christ has won only after we have first cried, “Woe is me for I am lost.” In Dale’s words, “It is partly because sin does not provoke our own wrath that we do not believe that sin provokes the wrath of God.

John Stott, The Cross of Christ (Downers Grove, IL: InterVarsity, 1986).

HT: Tim Challies

Christ Himself

But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption that, as it is written, “He who glories, let him glory in the Lord.”

1 Cor. 1:30-31 (NKJV)

Our faith is a person; the gospel that we have to preach is a person; and go wherever we may, we have something solid and tangible to preach, for our gospel is a person. If you had asked the twelve Apostles in their day, ‘What do you believe in?’ they would not have stopped to go round about with a long sermon, but they would have pointed to their Master and they would have said, ‘We believe him.’ ‘But what are your doctrines?’ ‘There they stand incarnate.’ ‘But what is your practice?’ ‘There stands our practice. He is our example.’ ‘What then do you believe?’ Hear the glorious answer of the Apostle Paul, ‘We preach Christ crucified.’ Our creed, our body of divinity, our whole theology is summed up in the person of Christ Jesus.

C. H. Spurgeon, “De Propaganda Fide,” in Lectures Delivered before the Young Men’s Christian Association in Exeter Hall 1858-1859, pages 159-160.

Duh, Christianity is a person–that is obvious! Or is it? How often we forget that Christianity is about a love relationship with Jesus. We get involved in every discussion of liturgy, theology, and ethics, but we forget that Christianity is about being in love with Jesus. Liturgy, theology, and ethics are valuable in their own right, but they cannot be a substitute for an experiential love relationship with Jesus.

HT: The Gospel Coalition

Evangelical Essentials (Part Nine)

Jesus Christ, will be revealed. He gave his life to free us from every kind of sin, to cleanse us, and to make us his very own people, totally committed to doing good deeds.

Titus 2:13-14 (NLT)

Although good works, which are the fruits of faith and follow on after justification, can never atone for our sins or face the strict justice of God’s judgment, they are nevertheless pleasing and acceptable to God in Christ and necessarily spring from a true and living faith. Thus a living faith is as plainly known by its good works as a tree is known by its fruit.

Article Twelve,“A Contemporary Version of the 39 Articles of Religion,” available from; www.stjohnsanglican.org/39.doc.

Good Works as the Fruit of Salvation

No works can produce salvation. However, a faith-filled salvation will produce many good works. Good works are the fruit of salvation, not its cause or basis.

It seems that ‘good works’ is a general expression to cover everything a Christian says and does because he is a Christian, every outward and visible manifestation of his Christian faith . . . Rather we are to be ourselves, our true Christian selves, openly living the life described in the beatitudes, and not ashamed of Christ. Then people will see us and our good works, and seeing us will glorify God. For they will inevitably recognize that it is by the grace of God we are, what we are, that ‘our’ light is ‘his’ light, and that our works are his works done in us and through us.

[John Stott, Message of the Sermon on the Mount, John Stott Daily Bible Study Email, August 14th, 2007 (Downers Grove, Ill.: InterVarsity Press, 1985).]

Justification is by faith alone, but not by a faith that is alone. Good works can be described as the fruit of faith. An expectation of redemption is living in a godly manner. There is no place in the Christian life for claiming a “born from above” experience while giving no evidence of a changed life. A changed life is life that allows Christ to live His life in and through the believer (1 John 4:9).

This is the rest of faith. You relax, almost like a spectator, except that it is your hands with which He is at work, your lips with which He is speaking, your eyes with which He sees the need, your ears with which He hears the cry, and your heart with which He loves the lost.”

[Major Ian Thomas, The Indwelling Life of Christ: All of Him in All of Me (Sisters, OR: Multnomah, 2006). 99.]

Good works are not produced by the Christian, but good works are borne in the life of  the Christian by the Holy Spirit (Gal. 5:22-23). We are fruit-bearers not fruit-producers. Grace works out the life of Christ in us.

Saving faith has intrinsic power to produce fruit.

[John Piper, The Pleasures of God (Sisters, OR: Multnomah, 1991), 244.]

Good works or deeds display to the world the changed heart that Christ has created (Matt. 7:15-20). Faith in the finished work of Christ expresses itself in deeds done for God and others.

Although we cannot be saved by works, we also cannot be saved without them. Good works are not the way of salvation, but its proper and necessary evidence. A faith which does not express itself in works is dead.

[John Stott, Christ the Controversialist (Downers Grove, IL: IVP, 1970), 127.]

Therefore, good works are the fruit of faith, they follow after justification, they are evidence of a changed heart, and therefore will flow from a life changed by the Cross.

Everyone who believes that Jesus is the Christ has become a child of God.

1 Jn 5:1 (NLT)

Faith is a response of the heart which receives what God has already done for me in Christ. Faith is relying on God’s character, standing on God’s promises, believing God’s Cross, and obeying God’s Spirit with a certainty that surpasses physical sight and human reasoning. In my heart, I am assured that God’s faithfulness will bring God’s Word to pass in my circumstances, intervening in my life, and meeting my needs. Faith says that Christ’s shed blood is more than sufficient to forgive my sins, Christ’s death on the Cross defeats Satan’s hold on my life, and Christ’s glorious resurrection conquers the world’s influence, the flesh’s control, sin’s grip, and death’s defeat over me.

Faith, if it is to be sure and steadfast, must lay hold upon nothing else but Christ alone, and in the conflict and terrors of conscience it has nothing else to lean on but this precious pearl Christ Jesus. So, he who apprehends Christ by faith, although he be terrified with the law and oppressed with the weight of his sins, yet he may be bold to glory that he is righteous. How? Even by that precious jewel Christ Jesus, whom he possesses by faith.

Martin Luther, Commentary on Galatians (Wheaton, IL: Crossway Books,1998),99.

Faith is looking away from ourselves to another. Faith is total dependence on another. When faith stands in front of a mirror, the mirror becomes a window with the glory of Christ on the other side. Faith looks to Christ and enjoys him as the sum and judge of all that is true and good and right and beautiful and valuable and satisfying.

John Piper, “Assessing Ourselves With Our God-Assigned Measure of Faith, Part 1.”

(HT: Ray Ortlund)

The Penalty, Faith, and the Gospel

Now I would remind you, brothers, of the gospel (emphasis mine) I preached to you, which you received,in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures,that he was buried, that he was raised on the third day in accordance with the Scriptures.

1 Cor. 15:1-4 (ESV)

I am a Tim Keller fan because Tim Keller gets the biblical gospel right. I enjoy listening to his audio messages because they are cross-centered, grace-saturated, and Christ-exalting. You can find his sermons at the Redeemer Presbyterian Church or The Gospel Coalition websites. Transform your spiritual life by listening for free to the “Prodigal God” sermon series.

The Gospel: His Love, My Flaws

The Christian gospel is that I am so flawed that Jesus had to die for me, yet I am so loved and valued that Jesus was glad to die for me. This leads to deep humility and deep confidence at the same time. It undermines both swaggering and sniveling. I cannot feel superior to anyone, and yet I have nothing to prove to anyone. I do not think more of myself nor less of myself. Instead, I think of myself less.

Timothy Keller, The Reason For God (New York, NY: Dutton, 2008), 181.

The Cross Pays Our Debt

The cross is not simply a lovely example of sacrificial love. Throwing your life away needlessly is not admirable — it is wrong. Jesus’ death was only a good example if it was more than an example, if it was something absolutely necessary to rescue us. And it was. Why did Jesus have to die in order to forgive us? There was a debt to be paid — God himself paid it. There was a penalty to be born — God himself bore it. Forgiveness is always a form of costly suffering.

Timothy Keller, The Reason For God (New York, NY: Dutton, 2008), 193.

Weak Faith in a Strong Branch

Imagine you are on a high cliff and you lose your footing and begin to fall. Just beside you is a branch sticking out of the edge of the cliff. It is your only hope and seems more than strong enough. How can it save you?

If you’re certain the branch can support you, but you don’t actually reach out and grab it, you are lost. If instead your mind is filled with doubts and uncertainty that the branch can hold you, but you reach out and grab it anyway, you will be saved. Why? It is not the strength of your faith but the object of your faith that actually saves you. Strong faith in a weak branch is fatally inferior to weak faith in a strong branch.

Timothy Keller, The Reason For God (New York, NY: Dutton, 2008), 234

HT: Of First Importance