reformed blogging.

53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer.

61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it–that what my listlessness inclines me to do is best to be done, etc.

“Hebrews 11 is a divine mandate to read Christian biography. The unmistakable implication of the chapter is that if we hear about the faith of our forefathers (and mothers), we will “lay aside every weight, and sin” and “run with endurance the race that is set before us” (Heb. 12:1). If we asked the author, “How shall we stir one another up to love and good works?” (10:24), his answer would be: “Through encouragement from the living (10:25) and the dead (11:1-40).” Christian biography is the means by which the body life of the church cuts across the centuries.” - John Piper, Brothers We Are Not Professionals, 89-90.

Some good Christian Biographies (in no particular order, except for no. 1):

1. The Life and Times of George Whitefield (vol. 1 & 2) - Arnold A. Dallimore — (I think it safe to say that these two volumes changed my life. Dallimore’s pastoral heart comes through his writing so that the two volumes are more than mere biography.)

2. Jonathan Edwards: A New Biography - Iain H. Murray (classic!)

3. D. Martyn Lloyd-Jones (Vol. 1 & 2) - Iain H. Murray (comparable to Whitefield’s biography in richness!)

4. The Life of A.W. Pink - Iain H. Murray (the life of a brilliant man, who is not too well-known. Good read –like all of Murray’s biographies!)

5. The Life and Diary of David Brainerd - Jonathan Edwards (can be dry at times, but it is the realness of the biography, that God would work through an earnest and melancholy man like Brainerd, that makes it so good (an understatement)).

6. Here I Stand: The Life of Martin Luther - Roland H. Bainton (classic!)

7. To the Golden Shore: The Life of Adoniram Judson - Courtney Anderson (Anderson was a screenwriter so some parts of the bio seem really dramatic, especially in describing Judson’s childhood. Yet, the book is well-written and good!)

8. William Tyndale: A Biography - David Daniell (written in a scholarly manner. gain a good history of the english reformation as well as appreciation for our English bible through reading this. Reaading this will make you so thankful for the Reformation!)

9. John G. Paton: Missionary to the New Hebrides - John G. Paton (makes for an easy and fun read since Paton writes so well! Like reading an adventure book.)

10. Grace Abounding to the Chief of Sinners - John Bunyan (another classic!)

“We accept this God upon Scriptural authority. In the Bible alone do we hear of such a God. Such a God, to be known at all, cannot be known otherwise than by virtue of His own voluntary revelation…. The frank acceptance of our position on authority, which at first blush, because of our inveterate tendency to think along non-Christian lines, seems to involve the immediate and total rejection of all philosophy–this frank acceptance of authority is, philosophically, our very salvation.” - Cornelius Van Til, Common Grace, 8.

“For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.” - Ephesians 2:10

How Ephesians 2:10 reveals God’s sovereignty in salvation:

1. We are His workmanship - in this is implicit that man is not playing any active role, but that God is the one who is doing the working. To be God’s workmanship literally means to be made by Him. Now, in this context the reference is not to physical creation alone, but (as is evidenced by the passage) spiritual rebirth. This is evident in the next fragment of the sentence, namely, “created in Christ Jesus.” The synergistic view, that man participates with God, or cooperates with God in order to be saved is debunked here. The idea of the regenerate man as God’s workmanship means that he is God’s creation. Just as Adam and Eve were created without their prior consent (for that is in itself an impossibility) and just as newborn babies are not born because of their own agreement to be born, so the regenerate Christian is changed in heart because he is God’s workmanship. Salvation by God’s monergistic work alone presupposes total depravity, that man, on his own, will never seek God, being dead in sins and separate from the life of God. And if our spiritual rebirth is not according to our own righteousness but according to God, then His election must be unconditional, not based on any merit in us, but based solely on His good pleasure.

2. We are created in Christ Jesus - This specifies how God has made us. In what sense are we God’s workmanship? In that we are created in Christ Jesus. A thing created is completely subjected to its Creator. Thus if God desires to create us, we will be created. “So then, it does not depend on the man who wills or the man who runs, but on God who has mercy” (Rom 9:16). The necessity of God’s monergistic work, that is, His work in us without our prior consent is evidenced here. The necessity of Christ Jesus as our mediator is also seen. If it were not for the atoning work of Christ, reconciling sinful man to God we could have no hope of being reborn. For God, in his holiness, is both just and justifier of those who have faith in Christ. We cannot be God’s workmanship unless we are created in Christ Jesus. Thus, we see here that it is absolutely necessary for Christ’s atonement to be for the elect and completely saving, not simply making salvation available.

3. We are created in Christ Jesus for good works - The fact that we are created for good works displays God’s sovereignty not only in regeneration (the changing of our hearts to love Him) and justification (our right standing before God through Christ) but also in our sanctification. God is sovereign over the end, that is salvation to Himself, and also the path that we take to get there. This is one reason why historic Protestant Christianity holds the doctrine of the perseverance of the saints. For those who were called and chosen by God were called and chosen to good works, to perseverance and will not fall away. Therefore, God’s absolute sovereignty in delivering sinful man from condemnation as well as from the bondage of sin is herein seen. And it is also evidenced that God could not have chosen us based on works since He created us for good works. Thus, good works are the result, not the cause of God’s election. The Arminian notion of foreseen faith is then also debunked.

4. Good works are a result of grace, not our own efforts -Now God prepared the good works that we would perform in Christ beforehand. That is, we are God’s workmanship as are our good works. Thus, it is the case that no one can boast. And He prepared these so that we “would” walk in them. Not that we “could,” but there is an inevitable obedience that is shown in the life of the elect of God. Had God not prepared such good works, it would be utterly impossible for us to walk in them. For we, in ourselves, are absolutely helpless. Paul describes us as “dead” in transgressions, but now in Christ we have life.

“For by grace you have been saved, through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.” - Ephesians 2:8-9

Here are a few passages that seem to be ignored by many professing Christians. When I say ignored, I do not necessarily mean that no mention is made of these passages or that they are verbally rejected, but that understanding of the doctrines herein expounded are nowhere evident in many lives of those who think themselves Christian. How few there are who truly examine themselves to see if they are of the faith! Many, it seems, are content with a superficial examination, perhaps in fear of finding that they do not truly know Christ.

Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it. (Matthew 7:13-14)

The gospel as preached today in many Churches does not at all resemble the above quoted passage. Many shudder at such passages thinking that it is far too negative, yet these must not be ignored for they are in the Bible. Make no mistake, these are the words of Christ. Here He preaches the narrow gate as well as the narrow way that leads to life. It is important to note here, that it is not simply entering through a gate by a single action, repeating a prayer once, or having an experience at a certain point in time (though these are not negated) that one is said to find life, but it is a continual lifestyle, walking the narrow way that leads to life. Many comfort themselves thinking they have entered the narrow gate, and so can now live at ease, yet the narrow way implies difficulty that will continue until we die. If all those who have walked the wide path and are now in hell were to be polled, very many would respond that they never expected to be found in hell, that they thought themselves safe, having entered through that “narrow gate” yet they were wrong. No one thinks that God will punish them. All men seem to wrongly suppose that God will show special favors to them alone. God is faithful to His word. He is not like the threatening parent who does not carry through with punishment. Many have grown used to empty threats and thus wrongly suppose hell to be among them. Yet God will not dishonor His name for the sake of an unrepentant sinner. If you are not walking on that narrow way, taking up your cross daily, it is likely that you are on the broad path to destruction, and are self-deceived.

In the same sermon, Christ goes on to speak of two types of hearers:

Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and slammed against the house; and yet it did not fall, for it had been founded on the rock. Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell and great was its fall. (Matthew 7:24-27)

Here is another message likely to make many church-goers uncomfortable, namely, that merely hearing the Word being preached is not adequate. It is necessary, but not sufficient. Here Christ shows that two things are necessary: first, hearing, but secondly acting. The two men contrasted here are both hearers of the Word. This is not about a Christian and an atheist, but rather, two people who sit in Church every Sunday listening to the sermon. Yet there are two responses to the word. One hears and acts, the other hears and does not act. It is very simple and straightforward. Those who do not act or obey what Christ has spoken, will fall, while those who obey will be founded on the rock. It is obvious from this passage then, that mere exposure to biblical preaching/teaching is not sufficient. One needs to act upon it. And those who do not act upon it are those who are now traveling the broad path that leads to destruction. This comes as no surprise, for Jesus Himself taught that there would be many who enter through it, this in no way exempts pastors, elders, deacons, praise leaders, or committed members of any church. If there is no obedience to the word, then there is no reason to believe that regeneration of the heart has taken place.

If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. (Luke 9:23)

Here is a rather obvious teaching of Christ. Namely, that those who come after Him must deny themselves and take up their crosses daily. The key word here is daily, it is to be a daily activity. Now this goes against the view that once someone “prays a prayer” they have no need for anything else since they have, once and for all, denied themselves. Yet what Christ is describing is a continual self-denial. And only in this can we properly claim to follow Christ. He also says that “No one, after putting his hand on the plow and looking back, is fit for the kingdom of God” (Luke 9:62). Serious consideration must be given as to what Christ means when He speaks of taking up one’s cross. No doubt this entails all those very small decisions we make to be kind to others, to crucify our desires, yet it is not limited to those small things only, but applies to every aspect of our life. To die, is to become unresponsive to all those things that once held our hearts captive. And only until we do that can we follow Christ. You who cling to worldly treasures, no matter how “good” a person you may be, cannot follow Christ. Thus it was with the rich young ruler, who could not part with all his possessions. Now I am not saying that we all need to sell everything, but what I am saying is that we should have no problem with such a demand. For anyone who has truly committed to Christ has, in a very real sense, already forsaken everything.

“I was brought up on the Bible as the Word of God. Can I, now that I have been to school, still believe in the God of the Bible? Well, can I still believe in the sun that shone on me when I walked as a boy in wooden shoes in Groningen? I could believe in nothing else if I did not, as back of everything, believe in this God. Can I see the beams underneath the floor on which I walk? I must assume or presuppose that the beams are underneath. Unless the beams were underneath, I could not walk on the floor.” - Cornelius Van Til

“If you cannot believe in God, then you cannot logically believe in anything else.” - Greg L. Bahnsen, Van Til’s Apologetic, p.121

Here’s some more Edwards for you:

“Hypocrites may, and oftentimes do, make a great show of religion in profession, and in words that cost nothing, and in actions that involve no great difficulty or suffering. But they have not a suffering spirit, or a spirit that inclines them willingly to suffer for Christ’s sake. When they undertook religion, it was not with any view to suffering, or with any design or expectation of being injured by it in their temporal interests.” - Jonathan Edwards, Charity and its Fruit, p. 253

“Indeed all who desire to live a godly life in Christ Jesus will be persecuted.” - 2 Timothy 3:12

“For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame.” - Hebrews 6:4-6

The above passage is disturbing. To many, it suggests that Christians can lose their salvation. Yet Christ says those who have received eternal life “will never perish; and no one will snatch them out of [His] hand” (John 10 28).  Similarly, Paul speaks of being “convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord” (Romans 8:38-39). The whole letter of 1 John was written so that the believers would know their sins have been forgiven. Thus, it is a grave error to think that the Bible gives no ground for assurance of an eternal salvation. The very fact that it is called “eternal life” suggests that those who have it will have it forever.

In light of this, then, how do we view the above passage? After all, it is not the only one like it, in Matthew 24:10 Christ speaks of a great apostasy, that “many will fall away and betray one another and hate one another.” Later on in Hebrews, the writer says that there is no longer a sacrifice for sins for those who “go on sinning willfully.” Now, Arminians as well as Roman Catholics have taken these verses to indicate that men must work for their salvation, and that those who are saved now, may lose their salvation at a later time. As mentioned earlier, this is unbiblical and, I believe, an improper way to interpret Scripture. How then do we interpret such passages? Well, we do not deny the doctrine of assurance of salvation, nor do we deny the doctrine of the perseverance of the saints. The one who places his faith in Christ alone as righteousness, relinquishing hope in any other means to salvation, not trusting in his own work or merit, but believing that Christ’s work has finished and accomplished redemption, ought to trust that he is already righteous in God’s sight. So what does the passage mean? It’s meaning ought to be obvious to any reader, namely, that the person described does not necessarily constitute a Christian. One can be “enlightened,” can “taste the heavenly gift,” be made “partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come,” but these things do not mean that the person is a Christian. Anyone who thinks that they are saved based on the fact that they had a particular experience, or because they understand the gospel are not Christians. Anyone who thinks that because they enjoy reading the Bible and that they have desired to go to paradise, that they are Christians, these people are severely deceived. These things by no means constitute a Christian. Though, it is true that a Christian will not be lacking in any of these things, it is possible to never know Christ but to experience all this. God rebuked Balaam through an ass, and Saul, for a time, prophesied. Judas, was one of the twelve sent out to perform miracles, cast out demons. 1 Corinthians says that one can even be burned by fire and still not know Christ. According to the same passage one can have faith to move mountains and still be just a noisy gong.

None should be surprised at this. Christ tells us that “the gate is small and the way is narrow that leads to life, and there are few who find it” (Matthew 7:14), but the gate that leads to destruction is wide and the way is broad, and many will enter through it. “Many,” says Christ, “will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness’” (Matthew 7:21-23). Clearly, Christ intends to convey that many will deceive themselves thinking that they are Christians, that because they have done such and such a thing, or felt a certain way, or had certain experiences, that they are saved, yet these will be denied on that day of judgment. And these are not a few people, but many. Thus does Paul rightly exhort the Corinthians to examine themselves, to test themselves whether they are of the faith.

Who then can be assured? We have seen that the Bible does encourage the true Christian to have confidence of his standing before God, but on what grounds do we find such assurance? Negatively, we do not find it in any of the things mentioned in Hebrews 6. Rather, we find it in Christ alone. We trust that “whoever will call upon the name of the Lord will be saved.” True assurance of salvation does not look to experience, no matter how supernatural or amazing, the devil often comes as an angel of light, does not look to discipline, no matter how strict and consistent, nor emotions, for our emotions are so fickle and often betray us. Yes, these things ought to be present in the believer’s life, but they are no sure signs that grace has been wrought in that persons life. True assurance of salvation consists of trust in Christ alone. Those who do not trust in Christ’s work completely, who have not forsaken their own righteousness, have no reason to be assured. However, those who have given up on their own righteousness, who cling only to the cross, these have every right to look upon Christ as their surety, as their substitute and ransom.

“Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you–unless indeed you fail the test?” - 2 Corinthians 13:5

We must not content ourselves with a false assurance, but must endeavor to relinquish all trust in anything but Christ. If we fail to do so, we deceive ourselves.

“But whatever things were gain to me, those things I have counted as loss for the sake of Christ. More than that I count all things to be loss in view of the surpassing value of knowing Jesus Christ my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; in order that I may attain to the resurrection from the dead.” - Philippians 3:7-11

The Reformers held to the doctrine of Sola Fide or justification by faith alone which means that God saves us, not on the basis of any deeds we have done, but on the basis of faith alone in Christ alone. We are properly saved through Christ’s mediating work on our behalf, that He died as our ransom and sacrifice. He was put in our stead and by faith our sins are placed on Him and His righteousness becomes our own. Yet they also believed in the absolute necessity of works. Not as grounds of justification but as a result of it. True faith will produce fruit. Or as Jonathan Edwards would put it, “God would have it deeply impressed on all, that good works are the only satisfying evidence that we are truly possessed of grace in the soul.”

The issue then arises, how do we rightly judge ourselves? For Scripture indicates that no one is sinless, and if anyone claims that he is, he is a liar. Yet, we are also told that “no immoral or impure person or covetous man, who is an idolater has an inheritance in the kingdom of Christ and God.” How do we reconcile these passages?

Some have gone to one extreme of ruling out the necessity of works, saying that verbal profession is enough, while others have gone to the other end of works-based righteousness. Neither extreme is scripturally warranted, nor glorifying to God. How, then, do we walk the fine line between antinomianism (lawlessness) and legalism? How do we gain assurance without ruling out good works and without depending on our works? We work, knowing that we have been saved by Christ’s righteousness. A.W. Pink rightly says that “the quickest road to full assurance is full obedience.” Yet, we do often fail in obedience and the Christian who understands that the Law is more than external but a matter of the heart will always find sin in himself.

To remedy this, Jonathan Edwards provides seven guidelines so that true Christians do not despair in self-examination:

1. Has your supposed grace such influence as to render those things in which you have failed of holy practice, loathsome, grievous, and humbling to you?

2. Do you carry about with you, habitually a dread of sin?

3. Are you sensible of the beauty and pleasantness of the ways of holy practice?

4. Do you find that you do particularly esteem and delight in those practices that may, by way of eminence, be called Christian practices, in distinction from mere worldly morality?

5. Do you hunger and thirst after a holy practice?

6. Do you make a business of endeavoring to live holily, and as God would have you, in all respects?

7. Do you greatly desire that you may know all that is your duty?

If you can honestly meet these tests, then you have the evidence that your grace is of the kind that tends to holy practice, and growth in it. And though you may fall, through God’s mercy you shall rise again. He that hath begun a good work in you will carry it on until the day of Jesus Christ. Though you may be at times faint, yet, if pursuing, you shall be borne on from strength to strength, and kept by the power of God through faith unto salvation. - Jonathan Edwards, Charity and Its Fruits, pp. 246-50

We ought strive for the full assurance of faith, without contenting ourselves with anything unbiblical. Crucify any notion in yourself that God will be had by anyone immoral or ungodly , as well as the notion that you, by your own works can meet the standards set by an infinitely holy God. Seek only to come to God by the mediation of Christ Jesus, knowing that a true faith in Him will produce a righteous and holy fruit.

“And he said, ‘Then I beg you, father, that you send him to my father’s house— for I have five brothers—in order that he may warn them, so that they will not also come to this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’ But he said to him, ‘If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’” - Luke 16:27-31

Many non-Christians refuse to believe the truth of Christianity or the Bible because according to them, there is simply not enough evidence. Of course, this is understandable, isn’t it? False religions abound, there have been countless men who have come and gone claiming to be Christ or some sort of savior. And now, more than ever, all religions are presented to the non-believer as different perspectives of the same God. How then can he be expected to choose Christianity over the rest? Many are even hostile to the arrogant confidence of Christians claiming to have the “one true way” amongst all these other equal claims. We are bigots for holding what we believe as so certain. How do we know that the events in Scripture actually took place? How do we know whether the manuscripts that make up the Bible weren’t messed around with? How are we certain that the eye-witnesses were being honest and not involved in some sort of conspiracy? Where are miracles? Only if miracles can be shown to exist today, only then will those miracles in Scripture be accepted as true. The unbeliever usually concludes that unless he witnessed such events with his own eyes, he cannot believe it. And even if the original Bible was accurate, he cannot know with certainty that the one we have today is the same as the original.

Upon consideration, however, one wonders whether this really would satisfy the non-Christian’s desire? What sort of evidence do they want? Many want God to show Himself directly through a clear, divine sign.

Has Scripture anything to say about this?
This is nothing new. The crowds who followed Christ were called wicked and adulterous for seeking after signs. And this same attitude is found in the Pharisees as well. They demanded that Christ show them a sign from heaven. After all, He was making a bold claim, it should have been warranted with a bold sign… right? Israel’s history was wrought with false prophets and pagan kings who blasphemed God and incurred God’s wrath. Many false Christ’s came and left misleading the people of God. Thus, it was only right that, unless this Jesus could warrant His claims with signs from heaven, divine signs, He should not be believed. Sound familiar?

Yet once we consider the context, the relationship that the Pharisees and the crowds had with Christ, we must ask ourselves whether their demand for signs was warranted. The Pharisees saw the healings, the crowds saw Christ take some loaves of bread and a couple of fishes and multiply them to feed over ten thousand people. They saw before their eyes people who had been bind, lepers, lame, diseased all healed instantly upon Christ’s command. They were witnesses, yet they were not satisfied.

Is the problem evidence? It does not seem it. After all, the non-Christian has all of creation to testify of God’s power and splendor. We have the Bible which clearly testifies of those things that happened. And as if that is not enough, historically speaking, it is a dependable book. It is not as if it came out of nowhere. More than this, the word of God testifies to itself that it is His word, that it speaks truth. No contradictions in Scripture have been found (only ones that are contradictory on non-Christian presuppositions, which do not say much) and all that Scripture states, especially in relation to the human heart and its deceitfulness are evidently true. There are even eyewitness accounts to the events of Scripture outside of the Bible by non-Christians. All these things and more testify to God’s patience. Yet the non-Christian remains in unbelief. He would believe anything, come up with the most intricate theories of the creation of the world, than to believe that the God of Bible, YHWH, did all these things.

What is the problem if it is not evidence? The problem is the human heart. It is deceitful above all things, who can know it? The disbelieving heart will find every reason not to believe. If a miracle did occur before the eyes of an unbeliever they would come up with a way to explain it through science. If God were to appear to them, they would call it hallucination. There is absolutely nothing that can be done to convince them that the God of the Bible is real while their hearts remain hardened. The problem is not the evidence; there is plenty of evidence if they would but open their eyes. Yet they use unbelieving presuppositions to cover their disbelief, like Christ said, “they have eyes but cannot see, ears but cannot hear.” They ask for signs, but any sign given will immediately be dismissed as an exception to their laws, and they will come up with outrageous theories to explain those things. What hope do they have then? None, they must be born again. Their hearts must be changed first through the power of the gospel before they will be saved. Otherwise, no matter of evidence will have any effect.

They suppress the truth in unrighteousness. And the ultimate consequence for their unbelief is God’s wrath. They have no excuse because they have before their eyes all the evidence they could ever demand. Their evil and adulterous craving for signs will never be satisfied. Indeed, they will not be persuaded even if someone rises from the dead.

It seems, then, that the heart of the human problem, is the problem of the human heart.