Satan has a greater influence upon men, and higher advantages over them than they think he has, and the knowledge of his high advantage is the highway to disappoint him, and to render the soul strong in resisting, and happy in conquering.
In We Stand United, Brooks discusses twelve remedies for the ways in which the adversary divides Christ’s body, that is, you and me. He bases this portion on the scripture:
If you bite and devour one another, watch out that you are not consumed by one another. Galatians 5:15 English Standard Version (ESV)
And motivates his readers with the statement that one device by which Satan destroys the Saints is:
By working them first to be [strangers,] and then to divide, and then to be bitter and jealous, and then ‘to bite and devour one another.’
The remedies listed are:
Dwell more upon one another’s graces than upon one another’s weaknesses and infirmities.
Consider that love and union make most for your own safety and security.
Dwell upon those commands of God that do require you to love one another.
Dwell more upon these choice and sweet things wherein you agree, than upon those things wherein you differ.
Consider that God delights to be styled Deus pacis, the God of peace; and Christ to be styled Princeps pacis, the Prince of peace, and King of Salem, that is King of peace; and the Spirit is the Spirit of peace. ‘The fruit of the Spirit is love, joy, and peace’ (Gal. 5:22).
Make more care and conscience of keeping up our peace with God.
Dwell much upon that near relation and union that is between you.
Dwell upon the miseries of discord.
Consider that it is no disparagement to you to be first in seeking peace and reconcilement, but rather an honor to you, that you have begun to seek peace.
Join together and walk together in the ways of grace and holiness so far as the saints do agree, making the Word their only touchstone and judge of their actions.
Be much in self-judging: ‘Judge yourselves, and you shall not be judged of the Lord’ (1 Cor. 11:31).
And this, above all, labor to be clothed with humility.
Please take the opportunity to read Brook’s pamphlet. His exposition is very encouraging.
Two weeks past, we discussed the question: “If He is the Lord, then what does that require of us?” This week, in keeping with the theme “If…,” we examine: “If only they had known.” The question arises from the Apostle Paul’s explanation of his service to the Corinthian church (and indirectly to us and the world):
But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written,
The wisdom of God in a mystery …The gospel so far transcends the [discernment] of human intellect, that to whatever height those who are accounted [people] of superior intellect may raise their view, they never can reach its elevated height, while, [simultaneously, these same people] despise [the gospel’s lack of attractiveness], as if it were prostrate at their feet. The consequence is, that the more proudly they [hold it in contempt,] the farther…they are removed [from the gospel] so…as to be prevented from even seeing it.
Which God hath ordained. …Having said that the gospel was a hidden thing, there was a danger lest believers should, on hearing this, be appalled by the difficulty, and retire in despair. Accordingly, he meets this danger, and declares that it had…been appointed to us, that we might enjoy it…
Instead, it was given to the lowly, so that no man may boast of his own abilities.
None of the princes of this world knew If you supply the words “by their own discernment,” the statement would [equally apply to] the generality of mankind. …[However, Paul charges princes with blindness and ignorance because] they alone appear in the view of the word clear-sighted and wise.
As any with any persons who hold honors, our first assumption should be their uprightness. Unless, of course, they prove you wrong.
For had they known The wisdom of God shone forth clearly in Christ, and yet there the princes did not perceive it; for those who took the lead in the crucifixion of Christ were on the one hand the chief men of the Jews, high in credit for holiness and wisdom; and on the other hand Pilate and the Roman empire. In this we have a most distinct proof of the utter blindness of all that are wise only according to the flesh.
…There are two kinds of ignorance. The one arises from inconsiderate zeal, not expressly rejecting what is good, but from having an impression that it is evil… Such was Paul before he was enlightened; for the reason why he hated Christ and was hostile to his doctrine was, that he was through ignorance hurried away with a preposterous zeal for the law.
Yet he was not devoid of hypocrisy, nor exempt from pride, so as to be free from blame in the sight of God, but those vices were so completely covered over with ignorance and blindness as not to be perceived or felt even by [Paul] himself.
Paul, in his ignorance, was granted mercy and unmerited favor to repent and preach the gospel.
The other kind of ignorance has more of the appearance of insanity and derangement, than of mere ignorance; for those that of their own accord rise up against God, are like persons in a frenzy, who, seeing, see not. (Matthew 13:13.)
…It is not to be wondered [at] if Paul declares that the princes of this world would not have crucified Christ, had they known the wisdom of God. For the Pharisees and Scribes did not know Christ’s doctrine to be true… [yet, wandered] on in their own darkness [to their destruction].
As Jesus said, when questioned by Pilate: “You would have no authority over me at all unless it had been given you from above. Therefore, he who delivered me over to you has the greater sin.” Pilate had previously identified Christ’s own nation and the chief priests as the culprits.
As it is written, “What eye hath not seen.” …The Prophet in [Isaiah 64:4] exclaims, that his acts of kindness to the [righteous] surpass the comprehension of human intellect. “But what has this to do,” someone will say, “with spiritual doctrine, and the promises of eternal life, as to which Paul is here arguing?”
I prefer…to understand [Paul] simply as referring to those gifts of God’s grace that are daily conferred upon believers. In these it becomes us always to observe their source, and not to confine our views to their present aspect. Now their source is that unmerited goodness of God, by which he has adopted us into the number of his sons.
He, therefore, who would estimate these things aright, will not contemplate them in their naked aspect, but will clothe them with God’s fatherly love, as with a robe, and will thus be led forward from temporal favors to eternal life…
The word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. Hebrews 4:12(ESV)
Are we good at heart or inherently evil? The former is a presupposition of progressives and the latter of conservatives. We believe neither political view is wholly accurate in their assessments and correctives. Even though it seems up for debate, humans’ moral state was once demonstrated in no uncertain terms. This judgment was not given lightly; nor was the punishment administered capriciously. We, as a species, were indicted and found guilty:
The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. And the Lord regretted that he had made man on the earth, and it grieved him to his heart. Genesis 6:5-6English Standard Version (ESV)
John Calvin analyzes these verses starting with God’s judicious consideration of our punishment:
And God saw that the wickedness of man was great. Moses [makes the argument] that God was neither too harsh, nor [abrupt] in exacting punishment from the wicked men of the world. And he introduces God as speaking after the manner of men, by a figure [of speech] which ascribes human affections to God; because he could not otherwise express…that God was not [persuaded] hastily, or for a [minor] cause, to destroy the world.
…By the word saw, [Moses] indicates long continued patience; as if he would say, that God had not proclaimed his sentence to destroy men, until after having well observed, and long considered, their case, he saw them to be past recovery.
Calvin then points out that our iniquity was worldwide and total:
Their wickedness was great in the earth He might have pardoned sins of a less aggravated character: if in one part only of the world impiety had reigned, other regions might have remained free from punishment. But now, when iniquity had reached its highest point, and so pervaded the whole earth, that integrity possessed no longer a single corner; it follows, that the time for punishment is more than fully arrived…[The earth and all it contained] was not overwhelmed with a deluge of waters [until] it had first been [fully]immersed in the pollution of wickedness.
He compares the depth of our sin with the severity of due punishment:
Every imagination of the thoughts of his heart. Moses has traced the cause of the deluge to external acts of iniquity, he now ascends higher, and declares that men were not only perverse by habit, and by the custom of evil living; but that wickedness was too deeply seated in their hearts, to leave any hope of repentance. He certainly could not have more forcibly asserted that the depravity was such as no moderate remedy might cure…
Calvin emphasizes that, although Moses spoke of God’s condemnation of pre-flood humanity, those after the flood and up until our day, justly, fall under the same indictment:
Continually. …The world had then become so hardened in its wickedness, and was so far from any amendment, or from entertaining any feeling of penitence, that it grew worse and worse as time advanced…It was not the folly of a few days, but the inveterate depravity which the children, having received, as by hereditary right, transmitted from their parents to their descendants.
Nevertheless, though Moses here speaks of the wickedness which at that time prevailed in the world, the general doctrine is properly and consistently…[extended] to the whole human race. So, when David says,
They have all turned aside; together they have become corrupt;
…[And the Apostle] Paul does not [hesitate] to extend it to all men of every age (Romans 3:12) and with justice; for it is not a mere complaint concerning a few men, but a description of the human mind when left to itself, destitute of the Spirit of God.
It is therefore very proper that the obstinacy of the men, who had greatly abused the goodness of God should be condemned in these words; yet, at the same time, the true nature of man, when deprived of the grace of the Spirit, is clearly exhibited.
And it repented the Lord that he had made man on the earth The repentance which is here ascribed to God does not properly belong to him, but has reference to our understanding of him. For since we cannot comprehend him as he is, it is necessary that, for our sakes God should, [via figures of speech, transfer to himself what is peculiar to human nature (i.e., ἀνθρωποπάθεια, or anthrōpopátheia: the actions of men attributed to God)]…
[So, the] Spirit accommodates himself to our capacity…to teach us, that from the time when man [became] so greatly corrupted [by his sin], God [no longer reckoned] him among his creatures; as if [God had said], ‘This is not my workmanship; this is not that man who was formed in my image, and whom I had adorned with such excellent gifts: I do not [condescend] now to acknowledge this degenerate and defiled creature as mine.’
Unless we wish to provoke God, and to put him to grief, let us learn to abhor and to flee from sin…
Commenting on the flood judgment and the one yet to come, the Apostle Peter says:
[Scoffers] will say, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.”
For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished.
But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly.
Do you respond quicker to threats and oppression or to gentleness and mercy? It’s not an easy question to answer. Though we might prefer gentleness, threats often stir up a faster response. Though this is the case, God chooses to be merciful to His people. He said, through His prophet, Hosea:
I led them with cords of kindness [or humaneness],
with the bands of love,
and I became to them as one who eases the yoke on their jaws,
The preacher Charles Haddon Spurgeon spoke about this verse to his congregation more than once. He explains the first half of Hosea 11:4 this way:
GOD, by the mouth of His Prophet, is here [taking issue] with His people for their ungrateful rebellion against Him. He had not treated them in a harsh, tyrannical, overbearing manner, else there might have been some excuse for their revolt. But His rule had always been gentle, tender, and full of pity.
Therefore, for them to disobey Him was the very height of wanton wickedness. The Lord had never made His people to suffer hard bondage in mortar and in brick as Pharaoh did, yet we do not find that they raised an insurrection against the Egyptian tyrant. They gave their backs to the burdens, and they bore the lash of the taskmaster without turning upon the hands which oppressed them.
But when the Lord was gracious to them and delivered them out of the house of bondage, they murmured in the wilderness, and were justly called by Moses, “rebels.” They had no such burdens to bear under the government of God as those which loaded the nations under their kings, and yet they willfully determined to have a king for themselves.
No taxes were squeezed from them, no servile service was demanded at their hands. Their thank offerings and sacrifices were not ordained upon a scale of oppression. Their liberty was all but boundless—their lives were spent in peace and happiness, every man under his own vine and fig tree—none making them afraid…
The whole dealings of Jehovah with His people Israel were full of matchless tenderness. As a nursing mother with her child, so did God deal gently with His people. Yet, hear, O heavens, and give ear, O earth! The Lord has nourished and brought up children, and they have rebelled against Him. Did a nation ever cast away her gods, even though they were not gods? Were not the heathen faithful to their idols? But Israel was bent on backsliding—her heart was set upon idolatry, and the God of her fathers was disregarded.
Jehovah was despised, and His gentle reign and government she set herself to destroy. This was the complaint against Israel of old. As in water face answers to face, so the heart of man to man. As men were in days of [old], so are they now.
God has dealt with us who are His people in an [exemplary] way of loving kindness and tender mercy, and I fear that to a great extent the recompense we have rendered to Him has been very much like the ungrateful return which He received from the seed of Jacob of old…
Thus, Spurgeon, through example, illustrated the truth of the following:
Now these things took place as examples for us, that we might not desire evil as they did…Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. Therefore, let anyone who thinks that he stands take heed lest he fall. 1 Corinthians 10:6, 11-12(ESV)
Spurgeon, the pastor that he was, then unfolded the example for his congregants and for us today:
This morning I shall ask you to think of the tender dealings of God with you, my Brothers and Sisters, that you may not be as Israel was. But that feeling the power of the Divine gentleness, you may serve your God with a perfect heart, and walk before Him as those should who have partaken of such benefits…
As for the Christian, other and higher considerations rule him. He is drawn by the cords of a man and by the bands of love. Further, you will see the gentleness of the way in which God calls His people to duty in the fact that He is pleased to accept their service even when it is, in itself, far from being at all worthy of His smile.
O my Brethren, if you and I had to be saved or to be preserved in spiritual life by our doings, then nothing but perfection in service could answer our turn. And every time we felt that what we had done was marred and imperfect we should be full of despair.
But now we know that we are already saved, and are forever safe, since nothing remains unfinished in [Christ’s] work which justifies us. We bring to the Lord the loving offerings of our hearts, and if they are imperfect we water with our tears those imperfections.
We know that He reads our hearts and takes our works not for what they are in themselves but for what they are in Christ. He knows what we would make them if we could. He accepts them as if they were what we mean them to be. He takes the will for the deed often, and He takes the half deed often for the whole.
And when Justice would condemn the action as sinful, for it is so imperfect, the mercy of our Father accepts the action in the Beloved, because He knows what we meant it to be. And though our fault has marred it, yet He knows how our hearts sought to honor Him.
Oh, it is such a blessed thing to remember that though the Law cannot accept anything but what is perfect, yet God, in the Gospel, as we come to Him as saved souls, accepts our imperfect things!
Why, there is our love! How cold it often is, and yet Jesus Christ takes pleasure in our love! Then, again, our faith, I must almost call it unbelief, it is often so weak—and yet though it is as a grain of mustard seed, Jesus accepts it, and works wonders by it.
As for our poor prayers, often so broken with so many distracted thoughts in them, and so poverty-stricken in importunity and earnestness, yet our dear Lord takes them, washes them in His blood, adds His own merit to them, and they come up as a sweet savor before [God] Most High.
Yes, blessed be God, all true fruit of Grace comes from Him. Is not this a charmingly powerful motive to service? Though it is so different from the reasons which drag on the sons of men, do we not feel it to be mightily operative? The Lord will help us in the service, and render unto man according to his work. He has said, “Fear you not. For I am with you: be not dismayed. For I am your God: I will strengthen you; yes, I will help you; yes, I will uphold you with the right hand of My righteousness.”
Having shown us that God deals gently and mercifully with us as we seek to serve Him, he presents how our actions should mirror His among ourselves:
…But Gospel motives to God’s people are as nails fastened in a sure place. They are suitable, and therefore effectual. You could not hope to govern the nation by the same ruler and methods with which, as a father, you order your family. In your family, it may be there is not even a rod, certainly there is no [police officer], no prison, no [judge that passes death sentences].
Children are ruled by a father on a scheme essentially different from the rule of magistrates and kings. There are maxims of courts of legislature which would never be tolerated in the home of love. Just so, within the family of God there are no penal inflictions, no words of threat such as must be employed by the great King when He deals with the mass of His rebellious subjects.
You are not under the Law, else there would be judgment and curses for you. You are under Grace, and now the motives by which you are to be moved are such as might not affect others, but which, since you are renewed in the spirit of your mind, most powerfully affect you.
It is a great thing for a man to feel that God does not now appeal to him as He would to an ordinary person, but that having given him a new nature, He addresses him on higher grounds.
“I beseech you therefore, Brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be you transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect will of God.”
…The really saved soul, overwhelmed with gratitude, exclaims, “My God, my Father, I cannot sin, I must live as You would have me, I must serve You. Such love as this touches my heart, it stirs everything that is noble that You have implanted in me. Tell me what Your will is, and whether I have to bear it or to do it, I will delight in it if You will give me all-sufficient Grace.”
Yes, the Lord always appeals to the higher points in the Christian’s constitution, and thus He draws us with the cords of a man, with bands of love…
Finally, Spurgeon sums up the meaning of God’s words communicated through the prophet Hosea.
Thus I have, without dwelling on the mere words, given you the sense of the first clause of the text, “I drew them with cords of a man, with bands of love.”
The impelling, urging powers that lead Christians on to consecration and holiness are never those which befit slaves or carnal minds.
They are such as are worthy of the dignity of the sons of God, and they are full of tenderness, and kindness, and love. For the gentleness of God is great towards His people.
Therefore, let us act accordingly.
Sam Phillips — I Need Love (with The Section Quartet), YouTube, Lyrics
So many have died this winter. Simply scanning the list of deaths in December noted by Wikipedia is overwhelming. Imagine, then, a valley of dry bones. Surely, symbolic of something epochal. The prophet Ezekiel recounts his vision in chapter 37 of the book of the Bible named after him. He tells of a conversation between the Lord God and himself:
And [God] said to me, “Son of man, can these bones live?” And I answered, “O Lord God, you know.” Then he said to me, “Prophesy over these bones, and say to them, O dry bones, hear the word of the Lord. Thus says the Lord God to these bones: Behold, I will cause breath to enter you, and you shall live. And I will lay sinews upon you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live, and you shall know that I am the Lord.” Ezekiel 37:3-6English Standard Version (ESV)
Some commentators think Ezekiel’s vision pertains to national Israel, either prior to and during the Lord’s first advent or His second. Some think it represents the resurrection to life of spiritual Israel, either prior or after the same two appearances. Finally, some think it refers to the general resurrection at the last day. Here’s a sample of three commentators’ views. Matthew Henrysays:
…It is without doubt a most lively representation of a threefold resurrection, besides that which it is primarily intended to be the sign of:
1.) The resurrection of souls from the death of sin to the life or righteousness, to a holy, heavenly, spiritual, and divine life, by the power of divine grace going along with the word of Christ, John 5: 24-25.
2.) The resurrection of the gospel church, or any part of it, from an afflicted persecuted state, especially under the yoke of the New-Testament Babylon, to liberty and peace.
3.) The resurrection of the body at the great day, especially the bodies of believers that shall rise to life eternal.
This great vision apparently took its form from a despairing saying, which had become a proverb among the exiles, ‘Our bones are dried up, and our hope is lost: we are clean cut off’ (v. 11). Ezekiel lays hold of the metaphor, which had been taken to express the hopeless destruction of Israel’s national existence, and…from it wrings a message of hope…We may look at the vision from three points of view: considering its bearing on Israel, on the world, and on the resurrection of the body.
…The spirit promised in them is simply the source of life, literally, of physical life; metaphorically, of national life…The proper scope of the vision is to assure despairing Israelites that God would quicken the apparently slain national life, and replace them in the land.
…We may extend the application of the vision to the condition of humanity and the divine intervention which communicates life to a dead world, but must remember that no such meaning was in Ezekiel’s thoughts…
As to the bearing of the vision on the doctrine of the resurrection little need be said…For clear expectations of such a resurrection we must turn to scriptures [such] as Daniel 12: 2, 13 …
This vision has been used, from the time of Jerome onwards, as a description of the resurrection…But while this interpretation of the vision may be very proper as an accommodation, it must be quite evident to any thinking person that this is not the meaning of the passage…
The meaning of our text [from] the context is most evidently, if words mean anything, first, that there shall be a political restoration of the Jews to their own land and to their own nationality. And then, secondly, there is in the text and in the context a most plain declaration that there shall be a spiritual restoration— in fact a conversion—of the tribes of Israel…
…There will be a native government again. There will again be the form of a political body…A State shall be incorporated and a king shall reign…And they are also to be reunited. There shall not be two, nor ten, nor twelve, but one—one Israel praising one God—serving one king and that one King the Son of David, the descended Messiah!
But there is a second meaning here. Israel is to have a spiritual restoration or a conversion…The unseen but Omnipotent Jehovah is to be worshipped in spirit and in truth by His ancient people. They are to come before Him in His own appointed way, accepting the Mediator whom their [ancestors] rejected. They will come into Covenant relation with God…that Covenant of which Christ is the federal Head, the Substance and the Surety…
Our times are in turmoil as many watch for the fulfillment of this prophesy in one or many of its stated understandings. However, though Ezekiel’s prophesy may not explicitly refer to the general resurrection, we know that this event is sure. In line with our recent postings on Ecclesiastes 9:10-11: Marking Time and The Race, I refer you to lyrics that one of our poetswrote:
…I thought our days were commonplace
Thought they would number in millions
Now there’s only the aftertaste
Of circumstance that can’t pass this way again
.
…I can melt the clock hands down
But only in my memory
Nobody gets the second chance to be the friend they meant to be
Earlier this year, when discussing the topic of envy, we considered the brothers, Cain and Abel. Let’s see what else we can learn from both their lives and Abel’s death:
And Abel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for Abel and his offering. Genesis 4:4English Standard Version (ESV)
And the Lord had respect unto Abel, etc. …Notice the order Moses [observes]; for he does not simply state that the worship which Abel had paid was pleasing to God, but he begins with the person of the offeror; by which he signifies, that God will regard no works with favor except those the doer of which is already previously accepted and approved by him.
And no wonder; for man sees things which are apparent, but God looks into the heart, (1 Samuel 16:7) therefore, he estimates works no otherwise than as they proceed from the fountain of the heart.
Whence also it [follows], that he not only rejects but abhors the sacrifices of the wicked, however splendid they may appear in the eyes of men. For if he, who is polluted in his soul, by his mere touch contaminates, with his own impurities, things otherwise pure and clean, how can that but be impure which proceeds from himself?
…Now seeing that in another place, the Spirit testifies, by the mouth of Peter, that ‘hearts are purified by faith,’ (Acts 15:9) and seeing that the purity of the holy patriarchs was of the very same kind, the apostle does not in vain infer, that the offering of Abel was, by faith, more excellent than that of Cain.
Calvin then draws two conclusions with consequences. The first conclusion and consequence are:
Therefore, in the first place, we must hold, that all works done before faith, whatever splendor of righteousness may appear in them, were nothing but mere sins, being defiled from their roots, and were offensive to the Lord, whom nothing can please without inward purity of heart.
I wish they who imagine that men, by their own motion of freewill, are rendered [fit] to receive the grace of God, would reflect on this. Certainly, no controversy would then remain on the question, whether God justifies men gratuitously, and that by faith? For this must be received as a settled point, that, in the judgment of God, no respect is had to works until man is received into [his] favor.
And the second conclusion is harder still:
…Since the whole human race is hateful to God, there is no other way of reconciliation to divine favor than through faith. Moreover, since faith is a gratuitous gift of God, and a special illumination of the Spirit, then it is easy to infer, that we are [enabled to life] by his mere grace, just as if he had raised us from the dead.
In which sense also Peter says, that it is God who purifies the hearts by faith. For there would be no agreement of the fact with the statement, unless God had so formed faith in the hearts of men that it might be truly deemed his gift…
Calvin’s observations remind us of the apostle Paul’s words in his letter to the Ephesian church:
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. Ephesians 2:8-10(ESV)
Last week, we discussed story writing in a review of the book: Writing for Story: Craft Secrets of Dramatic Nonfiction by Jon Franklin. There, we covered the topic of narrative transition. One transition technique is stream of consciousness that joins two disparate ideas that have no clear logical connection by using an emotional one instead. What came to mind was Isaiah’s pronouncement of the Lord’s grace and mercy:
How a declaration of Israel’s defection from obeying the Lord and His unmerited offer to wipe away those sins is connected by logical reasoning escapes me. Clearly, it is meant to reach the heart. Let’s see what Calvin offers on this verse:
…The charges which he makes against them [i.e., disobedient Israel] are not brought forward or maintained without strong necessity. For hypocrites are [inclined] to find fault with God, as if he were too severe, and could not be at all appeased.
They go still farther, and discover this excuse for their obstinacy, that it is in vain for them to attempt to return to a state of favor with God. If every other expedient fail, still they fly to this, that it is not proper to make such rigid demands on them, and that even the very best of men have something that needs to be forgiven…
Hence we obtain a declaration in the highest degree consolatory, that God does not contend with us as if he wished to pursue our offenses to the utmost. For if we sincerely turn to him, he will immediately return to favor with us, and will blot out all remembrance of our sins, and will not demand an account of them.
For he is not like men who, even for a slight and inconsiderable offense, often refuse to be reconciled. Nay, so far is he from giving us reason to complain of his excessive severity, that he is ready to cleanse us, and to make us as white as snow.
He is satisfied with cleanness of heart, and if, notwithstanding of this cleanness of heart, there be any offense, he forgives it, and acquits those who have provoked him.
But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim); because, 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. For with the heart one believes and is justified, and with the mouth one confesses and is saved. Romans 10:8-10(ESV)
I urge you, listen to your heart and receive His gracious gift of mercy.
Don’t you hate it when your significant other gives you that look? You know what they mean. Maybe what you’re doing is something they warned you off months ago and there you are doing it again. They told you about how it hurt them when you did it. You even had words over it. May be you told them you’d never do it again.
The Apostle Peter had a similar experience but the stakes were much higher. Warned by Christ that the devil sought to have him and sift him like wheat, Peter said he’d follow Him to prison and death, if necessary. Then the Lord told Peter he’d deny Him three times.
He followed the Lord into the High priest’s courtyard after His arrest. There, Peter was confronted by three people about his association with Jesus the Galilean. He denied Him each time. The final encounter went like this:
And after an interval of about an hour still another insisted, saying, “Certainly this man also was with him, for he too is a Galilean.” But Peter said, “Man, I do not know what you are talking about.” And immediately, while he was still speaking, the rooster crowed.
And the Lord turned and looked at Peter. And Peter remembered the saying of the Lord, how he had said to him, “Before the rooster crows today, you will deny me three times.” And he went out and wept bitterly.
And Peter remembered the word of Jesus. …Which of us does not pass by with indifference and with deaf ears…[to] even the voice of God, which is heard clearly and distinctly in the doctrine of the Law and of the Gospel? Nor is it for a single day only that our minds are held by such brutal [senselessness], but it is perpetual until he who alone turns the hearts of men [condescends] to look upon us.
…Observe, however, that this was no ordinary look, for he had formerly looked at Judas who, after all, became no better by it. But in looking at Peter, he added to his eyes the secret efficacy of the Spirit, and thus by the rays of his grace, penetrated into his heart…Therefore know, that whenever anyone has fallen, his repentance will never begin, until the Lord has looked at him.
As Calvin says, this was no ordinary look that Christ gave Peter but one leading to repentance.
And he went out and wept bitterly. It is probable that Peter went out [to weep] through fear [and weakness] …We infer that he did not deserve pardon by satisfaction, but that he obtained it by the fatherly kindness of God…By this example, …we ought to [have] confident hope [that] God does not despise even weak repentance, provided that it be sincere.
…For we see many who shed tears purposely, so long as they are beheld by others, but who have no sooner retired than they have dry eyes. …Tears, which do not flow on account of the judgment of God, are often drawn forth by ambition and hypocrisy.
But, is weeping requisite in true repentance? …Believers often with dry eyes groan before the Lord without hypocrisy, and confess their fault to obtain pardon; but in more aggravated offenses they must be in no ordinary degree [thoughtless] and hardened, whose hearts are not pained by grief and sorrow, and who do not feel ashamed even so far as to shed tears…
Though tears should flow at our grieving the Lord with our sin, He is gracious to forgive us in light of even the weakest repentance if it proceeds from a sincere heart. My wish is for His look to drive me to repentance as often as I need. Is that yours?
St. Peter’s Denial, Rembrandt (1606–1669), public domain in the United States
The Christian life is often criticized. Sometimes for right reasons and sometimes not. When it’s maligned, the Christian life is mischaracterized as an exercise in self-effort leading to self-aggrandizement. Nothing could be further from the truth. In fact, we can’t live this life acceptably apart from total reliance on our Lord and Savior.
The Apostle Paul declared this doctrine in his letter to the Philippian church:
Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure. Philippians 2:12-13English Standard Version (ESV)
For months, we’ve consistently appealed to John Calvin’s scripture commentary. His unique idiom is sometimes difficult to render, and even harder to untangle, in the English language. We’ve tried to simplify his compressed and iterative text by rephrasing or reordering his words. We indicate these modifications with ellipses and square brackets. Let’s examine his exposition of this doctrine. First, Calvin contrasts those who apply this principle with those who do not:
…[One makes] progress in the knowledge of both the grace of God and [their] own weakness [when, awakened from negligence, they] diligently seek God’s help; while those that are puffed up with confidence in their own strength, must necessarily be at the same time in a state of intoxicated security.
He differentiates between two types of fear, only one of which leads to a good outcome:
…There are two kinds of fear; the one produces anxiety along with humility; the other hesitation. The former is opposed to fleshly confidence, negligence, [and] arrogance; the latter [is opposed] to assurance of faith.
…For distrust of ourselves leads us to lean more confidently upon the mercy [and grace] of God [alone]. And this is what Paul [implies], for he requires nothing from the Philippians, but that they submit themselves to God with true self-renunciation.
It’s somewhat startling to read this view from the namesake of Calvinism. Further, from the scriptures, Calvin shows us that starting and continuing in self-renunciation is supplied by God:
…For [Paul] does not say that our hearts are simply turned or stirred up, or that the infirmity of a good will is helped, but that a good inclination is wholly the work of God…as he promises by Ezekiel, —
“I will cause them to walk in my commandments.” (Ezekiel 36:26-27)
From this we infer that perseverance, also, is his free gift.
Summarizing the doctrine, Calvin writes:
…Hence [Paul] teaches, that the whole course of our life, if we live aright, is regulated by God, and that, too, from his unmerited goodness.
Therefore, let us acknowledge that we are His workmanship by walking in the works He created for us to do.
This was a critical time in the Lord Jesus Christ’s service to humankind. The ruling leadership was plotting his murder with one of His inner circle of disciples, Judas. Jesus had sent Peter and John ahead to prepare for a significant religious dinner celebration.
Then, at that dinner, while instructing His disciples of His impending death and resurrection, a controversy over who was the greatest disciple broke out. After Jesus taught them the meaning of humility and about their future roles as his disciples, He tells Peter how he will betray Him:
“Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.” Peter said to him, “Lord, I am ready to go with you both to prison and to death.” Jesus said, “I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me.” Luke 22:31–34 English Standard Version (ESV)
…When Christ formerly promised to his disciples the spirit of unshaken fortitude, he referred to a new state of things which followed the resurrection; and, therefore, as they were not yet [endowed] with heavenly power, Peter, forming confident expectations from himself, goes beyond the limits of faith.
…This claims our attention, that every man, remembering his own weakness, may earnestly resort to the assistance of the Holy Spirit [through prayer]; and next, that no man may venture to take more upon himself than what the Lord promises. [Thus,] Paul…enjoins us to:
…Work out our salvation with fear and trembling, because it is God that works in us to will and perform, (Philippians 2:12 – 13.)
…Therefore, whenever any temptation is presented to us, let us first remember our weakness, that, being entirely thrown down, we may learn to seek elsewhere [i.e., from God] what we need [i.e., His mercy and grace]; and, next, let us remember the grace which is promised, that it may free us from doubt.
So, we must rely on Christ and not on our own strength. However, this is not the end of the matter. Christ, through His servant Paul, challenges us:
Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you? — unless indeed you fail to meet the test! 2 Corinthians 13:5(ESV)
…But what does Paul say here? He declares, that all are reprobates, who doubt whether they profess Christ and are a part of His body. Let us, therefore, reckon…right faith [is that] which leads us to [rest] in safety in the favor of God, with no wavering opinion, but with a firm and steadfast assurance.
They admonish us because God supplies saving faith; it is not our own doing:
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. Ephesians 2:8-10 (ESV)
Yet, facing ourselves more deeply, let us not forget the parable of the soils. As Christ explains:
Now the parable is this: The seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.
And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away.
And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature.
As for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience.
…There is here a contrast between the failing which David felt in himself and the strength with which he was divinely supplied; as if he had said, “Separated from God I am nothing, and all that I attempt to do ends in nothing; but when I come to him, I find an abundant supply of strength.”
It is highly necessary for us to consider what we are without God; for no man will cast himself wholly upon God, but he…who despairs of the sufficiency of his own powers. We will seek nothing from God but what we are conscious of [lacking] in ourselves.
Then, let us cast ourselves wholly upon Him that our faith may not fail.
The Denial of Saint Peter, circa 1610, by Michelangelo Merisi da Caravaggio (1571 – 1610), public domain in the United States
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Mandated Memoranda 