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Primer on Justification

I have noticed over the past few days that John Gerstner at the Ligonier blog is doing a series on justification.  I am hoping to read these more closely when I have some time today.

Primer on Justification

The Liberal View of Justification

The Neo-orthodox View of Justification

Recently, a bible school student whom I know was suggesting to me that the Orthodox view of justification (and by Orthodox, I mean Greek Orthodox) was not that different from the evangelical view of justification.  I didn't agree.


Lessons on the Beatitudes

My friend and I, during our study of the book of Matthew, have been readng Martyn Lloyd-Jones's book Studies in the Sermon on the Mount.  We are looking at Matthew 5:10-11, which talks about being persecuted.  Lloyd-Jones says this:

This Beatitude tests our ideas as to what the Christian is.  The Christian is like his Lord, and this is what our Lord said about him.  'Woe unto you, when all men shall speak well of you! for so did the fathers to the false proophets' (Luke 6:26).  And yet is not our idea of what we call the perfect Christian nearly always that he is a nice, popular man who never offends anybody, and is so easy to get on with?  But if this Beatitude is true, that is not the real Christian, because the real Christian is a man who is not praised by everybody.  They did not praise our Lord, and they will never praise the man who is like Him.  'Woe unto you, when all men shall speak well of you!'  That is what they did to the false prophets; they did not do that to Christ Himself.

Last night at our youth group, I taught about being a light in a dark world, and how our attitudes and our behaviour are to reflect the light of Christ, and draw people to Him.  I wonder how often we think that in being an "example" to others, we automatically assume that we must be the kind who is well-liked.  When we reflect Christ, what about Him will we reflect?  Maybe in being an example and a light, we may end up having people insult us.  Food for thought.


Why Study the Puritans?

The word "puritanical" has very bad connotations.  It is not flattering to call someone "puritanical."  It suggests rigidness, inflexibility and harshness.  Many of the the group from which this word is derived, the Puritans, may have been like that on an individual basis, but we can find those kinds of people everywhere.  The heart of the Puritans is not like that.  The riches of the legacy of the Puritans is there if we care to look for it.

J.I. Packer's book A Quest For Godliness:  The Puritan Vision of the Christian Life discusses these riches.  Over the next number of weeks, I will share his observations from this book.  The first chapter, "Why We Need the Puritans" gives a good introduction to the benefit of studying them.  Packer outlines some reasons why we should study them.

  1. The integration of their daily lives.  There was no disjunction between the sacred and secular; all was sacred.
  2. The quality of their spiritual experience.
  3. Their passion for effective action.
  4. The program for family stability.
  5. Their sense of human worth.
  6. The ideal of church renewal.

Packer summarizes it in this way:

Puritanism was essentially a movement for church reform, pastoral renewal and evangelism, and spiritual revival; and in addition - indeed, as a direct expression of its zeal for God's honour - it was a worldview, a total Christian philosophy, in intellectual terms a Protestantised and updated medievalism, and in terms of spirituality, a reformed monasticism outside the cloister and away from monkish vows.

Packer believes that the Puritan worldview should appal to three different kinds of Christians, the "restless experientialists," the "entrenched intellectuals," and "the disaffected deviationists."  The Puritan approach to things will answer the weaknesess found in these three groups.   Judging from what Packer said in this section, I suspect that Puritan thinking brings a balance between the intellect and the experience.   The discussion Packer makes of these three groups was excellent; you need to read the book to see his conclusions.

One of the first things Packer says is that "Spiritual warfare made the Puritans what they were."  I thought that was a good way to begin it.  I wonder if the heritage they left would have been the same had they not been tested the way they were.  Perhaps it is the seriousness of trial and suffering that shaped their attitudes and perhaps contributed to their reputation of being rather hard and stern.

I am looking forward to digging deeper into this great volume.


Lessons in God's sovereignty

At the ladies' bible study I attend every other Monday night, we are studying Exodus.  We just finished going through the plagues, the Passover, and the flight from Egypt.  We're at the point where the Israelites are being fed manna.

Over the past couple of weeks, the reality that Pharaoh's heart was hardened has come up frequently.  There are about thirty of us there, and the reactions are many and varied.  The overwhelming majority are uncomfortable with the words "the Lord hardened Pharaoh's heart."  All through the plagues and then even after he let the people go, God hardens Pharoh's heart.  As we read along, we know that the reason God does this is to reveal who He is both to the Egyptians and to the Israelites.  Despite the hard-heartedness of Pharaoh, God still delivers.  We learn that God is sovereign, even in the hardening of the heart of Pharaoh.  He made a promise to Abraham, Isaac and Jacob, and He intends to keep it.

There have been a lot of voices raised in our discussion about how it isn't "fair."  Even after we looked at a cross-reference in the New Testament, in Romans 9, there were some who were clearly uncomfortable with the idea that God hardens hearts.  One woman even objected to the use of Romans 9 because, she said quite disdainfully that, "People use that to support the idea of predestination."  I remained quiet.

I have thought about that evening quite a bit lately, about how we are uncomfortable with God's hardening of the heart of Pharaoh.  We want God to be sovereign over everything, but there are some things we are not too certain about.  I was thinking that I don't want to worship a God who is more concerned with what is fair than what is "just."  The idea of fairness is not fixed on anything.  What one sees as fair may differ from what I see as fair.  But justice is anchored in the Word of God and in the person of God.  There are a lot of lessons we are learning from the example of Moses, but I am learning far more about who God is, and that is really exciting.


Heart Aflame - February 21, 2010

Psalm 18:20

The Lord has dealt with me according to my righteousess; according to the cleanness of my hands he has rewarded me.  We ought to view the Holy Spirit as intending by the mouth of David to teach us the profitable doctrine, that the aid of god will never fail us, provided we follow our calling, keep ourselves within the limits which it prescribes, and undertake nothing without the command or warrant of God.  At the same time, let this truth be deeply fixed in our minds, that we can only begin an upright course of life when God of his good pleasure adopts us into his famiy, and in effectually calling, anticipates us by his grace, without which neither we nor any creature would give him an opportunity of bestowing this blessing upon us.

When the Scripture uses the word reward or recompense, it is not to show that God owes us any thing, and it is therefore a groundless and false conclusion to infer from this that there is any merit or worth in works.  God, as a just judge, rewards every man according to his works, but he does it in such a manner, as to show that all men are indebted to him, while he himself is under obligation to no one.  The reason is not only that which St. Augustine has assigned, namely, that God finds no rightousness in us to recompense, except what he himself has freely given us, but also because, forgiving the blemishes and imperfections which cleave to our works, he imputes to us for righteousness that which he might justly reject.  If, therefore, none of our works please God, unless the sin which mingles with them is pardoned, it follows, that the recompense which he bestows on account of them proceeds not from our merit, but from his free and undeserved grace.  We ought, however, to attend to the special reason why David here speaks of God rewarding him according to his righteousness.  He does not presumptuously thrust himself into the presence of God, trusting to or depending upon his own obedience to the law as the ground of his justification; but knowing that God approved the affection of his heart, and wishing to defend and acquit himself from the false and wicked calumnies of his enemies, he makes God himself the judge of his cause.