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The Day of Judgment
Archibald Alexander
Alexander (1772-1851) was the founding professor of Princeton Theological Seminary.
That a just God will render to every man according to his character and works, is a dictate of reason. Conscience also intimates to every man, when he sins, that he deserves to be punished; and when we see or hear of great crimes committed by others, such as murders, perjuries, robbery, or treachery, we feel something within us demanding that such should receive condign punishment. But we see that the wicked are not always punished in this world according to their evil deeds; it seems reasonable, therefore, to expect that there will be a judgment after death.
We are not left, however, to the mere dictates of reason on this subject: God, in his word, has revealed in the clearest manner that there will be a day of reckoning at the end of the world. This day is appointed, and will certainly come. It is not so certain that we shall ever see the sun rise again, as it is that we shall see the day of judgment. The Lord Jesus Christ is also appointed to act as Judge on that day: "because he hath appointed a day, in which he will judge that world in righteousness, by that man whom he that ordained." Acts 17:31. "For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." 2 Corinthians 5:10.
When this awful day will arrive is a profound secret, not revealed to any creature in the universe. But we know that it will come suddenly and unexpectedly on those who shall then be on the earth. As it was in the days of Noah and of Lot, so will it be in the day of judgment. Men will be pursuing their common worldly business and amusements, without apprehension of danger, when the sound of the last trump shall be heard -- for the trumpet shall sound -- and the Son of man shall be seen coming in the clouds of heaven.
The race of man shall not cease from the earth until that day comes. There will then be a generation of living inhabitants, probably very numerous, in the world. These will never die as other men, but they will undergo a change equivalent to death and a resurrection; in a moment, in the twinkling of an eye, they shall be changed. But all they that are in their graves shall hear the voice of God, and shall come forth, great and small. No sooner shall the trumpet sound, than the scattered dust of unnumbered millions shall resume its proper place in every man. No matter where it lies, or how widely it may have been scattered, one word of the Almighty God is sufficient to bring it to its place, and animate it with new life. The multitude which will then start up into life cannot be conceived, it will be so great. There will stand Adam and all his posterity; there will stand those who lived before the flood, and those who have lived since; there will be seen the ancient patriarchs, Noah, Abraham, Isaac, and Jacob, and the inspired prophets and apostles; there will appear kings, emperors, nobles, and their subjects; the learned philosopher and the ignorant multitude; ministers and their congregations, parents and their children, masters and their servants -- all, all coming forward to the grand tribunal. Not one of our whole race will be absent form this great assembly. There, reader, shall you and I stand, trembling or rejoicing.
It is useless to inquire where room can be found for so great a multitude to stand, for this will be a day of miracles. All the wonders ever exhibited before will be nothing to the wonders of that day. Indeed, all that is natural will end on that day, and everything will be miraculous. The sun will no longer rise and set, the moon no longer give her light, and the stars shall no longer appear in the firmament. Heaven will appear to have come down to earth, for the King of kings and Lord of heaven will be visible to all, with his own glory and that of his Father. And all the holy angels will appear in attendance, standing round his throne, ready to execute his orders, whether of justice or of mercy.
When all things are prepared -- when the Judge has taken his seat on the tribunal and all men are brought before him, the judicial process will begin; "and the books will be opened." What books these are, except one, which is "the book of life," we are not informed; but we may be sure that one is the book of God's law, and another the record of human actions which is in the "book of" God's "remembrance." It is not necessary to think of more. These contain all that is necessary for conducting the trial of every man. The one contains the law, and the other the testimony. But every thing will be conducted with the most perfect equity. Every man will be judged for his own deeds, and according to that knowledge of the law which he had opportunity of acquitting. The omniscience of the Judge will enable him to estimate with perfect exactness all the circumstances of every action; every thing which aggravated guilt, and every thing which palliates it, will have due consideration. They who lived under the patriarchal dispensation, will be judged according to the light and advantages then enjoyed; they who lived under the Mosaical economy, will be judged by the law of Moses; and they who enjoyed the clear light of the gospel, will be dealt with in a manner accordant to their advantages; while they who enjoyed no external revelation, will be judged by that law written on the hearts of all men.
The things which shall be brought under the eye of the Judge, and exhibited to the view of the universe, are, all deeds done in the body -- whatsoever a man hath done, whether good or bad. Every secret thing. "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Ecclesiastes 12:14. Every idle word. "I say unto you, that every idle word that men shall speak, they shall give a account thereof in the day of judgment." Matthew 12:36. The thoughts of the heart shall also be made manifest. Every unholy desire; every proud, envious, or malicious thought; every secret purpose of iniquity; every unhallowed temper; every rebellious and discontented and ungrateful feeling towards God and his government, will be brought into judgment.
And the inquiry will extend not only to positive acts; but also to omissions of duty. Great as is the number of the acts of wickedness, the catalogue of omissions will be greater, and not less criminal. The first sin of this sort which will claim the attention of the Judge, will be the omission to entertain and cherish right sentiments towards God. No more heavy charge will be brought against any individual on that day, than that he neglected to love the Lord his God with all his heart, and soul, and mind, and strength. This is the total violation of the first and greatest command, and the fountain of all other iniquities. The neglect to believe on the Lord Jesus Christ when he was offered to us a complete Saviour in the gospel, will, to the unfruitful hearers of the word, be an accusation of the highest kind. The heinousness and enormity of unbelief which now affects the consciences of men so little, will on that day appear in a glaring light. It will not be strange if it should call forth reproaches upon the unhappy culprit, from devils who never had a Saviour provided, and from heathen who never had a Saviour offered to them. In that account which our Lord has given of the process of the judgment, in the twenty-fifth chapter of Matthew, the neglect of kindness to the saints, by visiting, comforting, and aiding them, is the only thing mentioned. Whatever else, then, may be noticed, we are sure this will not be forgotten. The whole passage is so solemn and interesting, that it deserves our deepest attention: "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was a hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee a hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger and took thee in? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily, I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was a hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee a hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily, I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment; but the righteous into life eternal." Matthew 25:31-46.
And let it be well considered, that most of the sins which are mentioned in the discourses of Christ as the ground of condemnation, are sins of omission. The slothful servant, who prepares not himself, is the wicked servant, who wrapped his talent in a napkin and buried it, is condemned out of his own mouth. For "to him that knoweth to do good," of any kind, "and doeth it not, to him it is sin." James 4:17.
Many who prided themselves in their inoffensive lives and harmless behavior, will find, when the books are opened, a catalogue of omissions which will startle them with horror, and overwhelm them with confusion. And as actions externally good will then be examined by One who has a full view of the motives from which they proceeded, and the end which the agent had in view, is it not certain that many religious actions will then appear to have been mere hypocrisy? that many actions, apparently just and benevolent, were mere efforts of pride and selfishness? and that a life civil and blameless in the eyes of men, was a mere cloak which covered a heart full of unclean lusts? Our most intimate friends here will be astonished when they see our secret iniquities and wicked motives exposed to view. Crimes the most detestable will be found in the skirts of those who passed through life without suspicion. O how many secret murders, perjuries, thefts, blasphemies, and adulteries, will then be brought to light! How much injustice, fraud, cruelty, oppression, pride, malice, revenge! The cries of the injured, the widow, and the orphan always enter into the ears of the Lord, and he now comes to avenge them. Cruel persecutors of God's church and people, though clothed in purple, and almost adored when living in the world, will now be brought to a severe account. The blood of the martyred saints from beneath the altar has been long crying out, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on earth?" Revelation 6:10. And now the day of retribution has arrived.
What will be the length of time occupied with the judgment we know not. It is called a day, but it will differ exceedingly from all other days; and in its duration, probably, as well as in other respects. Our wisdom is to attend to what is revealed, and to repress a vain curiosity in regard to other matters. We may rest assured that the whole process will be wisely conducted, and that complete justice will be done. The Judge of all the earth will do right. He will not condemn the innocent, nor clear the guilty. And his judgment will be most impartial. There will be no respecting of persons. The king and the beggar will stand upon equal ground, and will be judged by the same rule. Those who in this world were reviled and slandered, and had no opportunity of clearing up their character, will then be vindicated, and lies and reproaches will have effect no more.
But here a serious difficulty occurs. It may be said, "If the law of God is the rule of judgment, and if all sins are brought into judgment, then certainly every human being must be condemned; 'for all have sinned, and come short of the glory of God.' According to this view, none can be saved." To remove this difficulty, let it be remembered, that besides the book of the law, there is another book which will be produced there, written from the foundation of the world. This is called the Book of Life. This contains the names -- and they shall never be blotted out -- of all those who have washed their robes and made them white in the blood of the Lamb. These he has undertaken to present to God without spot or wrinkle, or any such thing. They will appear on that day clothed with the righteousness of the Redeemer. The Judge on the throne is their covenanted Surety. He answers to every accusation made against them. But notwithstanding "there is no condemnation to them that are in Christ Jesus;" notwithstanding none can "lay any thing to the charge of God's elect;" yet they also shall be brought into judgment. When all things are prepared, and the whole assembly is collected before the august tribunal, a separation will be made of the great congregation into two parts, the righteous, and the wicked. The former will be placed on the right hand of the Judge, and with them he will commence. But no sooner shall their numerous sins be brought to view, that it will be made to appear that they are pardoned through the blood of Christ. When the books are opened, a long account will appear against them; but on the other hand, it will be seen that the whole is freely forgiven through the riches of grace in Christ Jesus. But a most exact account will be taken of all their good works; and they will be mentioned to their honor, and rewarded as though no imperfection had cleaved to them. The least act of kindness done to any of Christ's followers will be magnified and rewarded as if done to Christ himself. Even the giving a cup of cold water to a disciple, in the name of a disciple, shall not lose its reward. Persons in the lowest state, servants and slaves, who performed their duty faithfully, shall not be forgotten in that day, for "whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free." Ephesians 6:8. But they who suffered persecution and death for righteousness' sake, will be most highly distinguished, and most signally rewarded. "Blessed are ye when me shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceedingly glad; for great is your reward in heaven." Matthew 5:11,12. They also who have labored much in promoting the Redeemer's kingdom, will receive a reward proportioned to their works of faith and labors of love. But none who have done good shall fail of their reward. Every one shall receive according to what he hath done; and every one will be satisfied; for the lowest place in glory is a situation too dazzling for our present conceptions, and the whole is a matter of pure grace. These works, considered in themselves, deserve no reward. But it is the will of God that every holy desire, every good word and work, in the members of Christ's body, should receive a mark of his favor, to the honor and glory of him who is their Head, and who died for their salvation.
When the gracious sentence, "Come, ye blessed, inherit the kingdom prepared for you from the foundation of the world." is pronounced, the righteous shall be caught up to the Lord, and shall be seated by his side, and be united with him in the remaining transactions of that great day; for it is written, "The saints shall judge the world," and, "Know ye not that ye shall judge angels?"
The case of the righteous being disposed of, then will come the awful transaction of pronouncing sentence on the wicked. They will, indeed, have anticipated the sentence. By this time they will be certain of their doom; but the scene itself will far exceed all apprehensions before entertained. To behold the face of inflexible justice turned toward them -- to hear the irreversible sentence of condemnation, and that too from the mouth of the benevolent Son of God -- to feel in the inmost soul the justice of the sentence -- to be as certain of everlasting damnation as they are of existence -- are things concerning which we can speak now, but of which we can form but very feeble conceptions, compared with the dreadful reality. In all his existence there will probably be no moment in which the sinner's anguish will be so poignant as in this, when the Judge shall say, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels." Matthew 25:41. Every word in this tremendous denunciation will pierce through the soul with more insufferable pain than the thousand daggers. It is reasonable to think that every person against whom it is pronounced, will endure as much misery at that moment as in the nature of things is possible. And if this were all, the prospect would be appalling; but to be doomed to endless misery in fire, with the devil and his angels! -- who can bear the thought without horror and dismay? Yet, as sure as God is true, will this sentence be executed on every impenitent sinner. Men may reason and cavil now, but then every mouth shall be stopped. That the cry of despair and horror will be heard through the great multitude, is certain -- such a great and bitter cry as was never heard before. But it is all in vain; repentance comes too late. The day of grace is for ever past. The gospel dispensation is ended. This is the consummation of all things. No change in condition can ever be expected. They that are saved, have their salvation secured by the oath and promise of God; and they who are lost, have their damnation sealed for ever and ever by a judicial sentence which can never be revoked. And from this sentence there is no appeal. There is no higher tribunal to which the cause may be transferred. Neither can any resistance be made to the execution of the sentence. They who are now bold and daring in their blasphemies and rebellion, will then find that they are in the hands of a sin-avenging God. It will belong to the holy angels, who are mighty in power, to execute the sentence of the Judge. "So shall it be," said our blessed Saviour, "at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth." Matthew 13:49,50. And it will be as impossible to escape as to resist. The rocks and mountains will not cover them. They cannot cease to exist. Go where they will, God is there to execute deserved wrath upon them. They will therefore be obliged "to go away into everlasting punishment." Matthew 25:46.
The devil and his angels will also be judged on that day; but of the particular nature of the trial we are not informed. All that we know is, that "the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day." Jude, ver. 6. They are now miserable, but their cup is not full; therefore they cried out when they saw Jesus, "Art thou come to torment us before the time?" Matthew 8:29. At the breaking up of this great assembly, the present system of the world will be destroyed. For "the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." 2 Peter 3:7.
Reader, deeply fix in your mind the certainty and importance of the transactions of this last, great day. Meditate upon it as a reality in which you have a momentous interest. Let every other day, as it passes, put you in mind of this in which all others will end. Consider also that is draws near. Every moment bears us on towards the great tribunal. Mockers may say, Where is the promise of his coming? "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent hear; the earth also, and the works therein, shall be burned up." 2 Peter 3:10.
O reader, whoever thou art, let me entreat you to inquire without delay, whether you are prepared for the scrutiny and judgment of this coming day. Have you made you peace with God? Have you repented of all your sins? Are you in union with Christ by faith? Have you any clear scriptural evidence that your sins are pardoned? What says conscience to these inquiries? Be assured, if your own heart condemns you, God, who is greater than your heart, and knoweth all things, will much more condemn you. But your situation is not like that of them whose day of grace is ended. You are yet in the place of reconciliation. You have yet a little time before you -- God only knows how much. Now, then, hear the voice of warning -- hear the voice of mercy. Now "strive to enter in at the strait gate." Now forsake your sins, and live. Accept the offered grace -- "lay hold on eternal life."
Let no consideration induce you to delay your conversion. The importance of salvation -- the uncertainty of life -- the danger of provoking the Holy Spirit to abandon you -- the example of thousands who have perished by procrastination -- should urge you to lose no time, but to fall in with the gracious invitation of the gospel. But if you will refuse, then prepare to meet an angry God. Harden yourself against the terrors of the Almighty; summon all your fortitude to hear your dreadful doom from the Judge of quick and dead. But I forbear -- there is no fortitude or patience in hell.
Reader, art thou advanced in years? Let thy gray hairs and pains and wrinkles admonish thee that thou art near to judgment; for what if death intervene, yet after death all preparation is impossible. Just as death finds us, so will judgment. "In the place where the tree falleth, there it shall be." Ecclesiastes 11:3. Consider also that the number of your sins is in proportion to the number of your days. Long life will prove a dreadful curse to those who die in their sins.
But if thou art in youth, or in the vigor of manhood, remember that thy life is a vapor; that most men do not live out half their days: and that of those who shall appear before the judgment-seat, comparatively few will have finished their course of threescore years and ten. "Remember now thy Creator in the days of thy youth." Ecclesiastes 12:1 "Behold, the Judge standeth before the door." James 5:9. Others have been suddenly taken away from your side. They also intend to make preparation hereafter; but while they were pleasing themselves with the prospect of many years, and were saying, "Soul, take thine ease, thou hast much goods laid up for many years" God said, "Thou fool, this night thy soul shall be required of thee. Be ye therefore ready also, for at such an hour as ye think not, the Son of man cometh." "Behold, the axe is laid at the root of the tree," and now perhaps thou art spared, on account of the prayer of some kind intercessor, for one year. This, for aught thou knowest, may be thy last year. If so, it behooves you to make good use of your time and privileges. Let the idea of the judgment be ever before your mind. There you must appear -- there you must stand and render up your account -- there you must be filled with overwhelming shame and terror -- there you must hear the awful final sentence, which will fix your doom irreversibly, unless by a speedy repentance, and by faith in Jesus Christ, you flee from the wrath to come.
May God, of his infinite mercy, cause the truths which you have read in this tract to sink deeply into your mind; and by the light of his Holy Spirit lead you to just views of your own condition, and to saving views of the Lord Jesus Christ, the only Redeemer of lost sinners. Amen.
Alexander (1772-1851) was the founding professor of Princeton Theological Seminary.
That a just God will render to every man according to his character and works, is a dictate of reason. Conscience also intimates to every man, when he sins, that he deserves to be punished; and when we see or hear of great crimes committed by others, such as murders, perjuries, robbery, or treachery, we feel something within us demanding that such should receive condign punishment. But we see that the wicked are not always punished in this world according to their evil deeds; it seems reasonable, therefore, to expect that there will be a judgment after death.
We are not left, however, to the mere dictates of reason on this subject: God, in his word, has revealed in the clearest manner that there will be a day of reckoning at the end of the world. This day is appointed, and will certainly come. It is not so certain that we shall ever see the sun rise again, as it is that we shall see the day of judgment. The Lord Jesus Christ is also appointed to act as Judge on that day: "because he hath appointed a day, in which he will judge that world in righteousness, by that man whom he that ordained." Acts 17:31. "For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." 2 Corinthians 5:10.
When this awful day will arrive is a profound secret, not revealed to any creature in the universe. But we know that it will come suddenly and unexpectedly on those who shall then be on the earth. As it was in the days of Noah and of Lot, so will it be in the day of judgment. Men will be pursuing their common worldly business and amusements, without apprehension of danger, when the sound of the last trump shall be heard -- for the trumpet shall sound -- and the Son of man shall be seen coming in the clouds of heaven.
The race of man shall not cease from the earth until that day comes. There will then be a generation of living inhabitants, probably very numerous, in the world. These will never die as other men, but they will undergo a change equivalent to death and a resurrection; in a moment, in the twinkling of an eye, they shall be changed. But all they that are in their graves shall hear the voice of God, and shall come forth, great and small. No sooner shall the trumpet sound, than the scattered dust of unnumbered millions shall resume its proper place in every man. No matter where it lies, or how widely it may have been scattered, one word of the Almighty God is sufficient to bring it to its place, and animate it with new life. The multitude which will then start up into life cannot be conceived, it will be so great. There will stand Adam and all his posterity; there will stand those who lived before the flood, and those who have lived since; there will be seen the ancient patriarchs, Noah, Abraham, Isaac, and Jacob, and the inspired prophets and apostles; there will appear kings, emperors, nobles, and their subjects; the learned philosopher and the ignorant multitude; ministers and their congregations, parents and their children, masters and their servants -- all, all coming forward to the grand tribunal. Not one of our whole race will be absent form this great assembly. There, reader, shall you and I stand, trembling or rejoicing.
It is useless to inquire where room can be found for so great a multitude to stand, for this will be a day of miracles. All the wonders ever exhibited before will be nothing to the wonders of that day. Indeed, all that is natural will end on that day, and everything will be miraculous. The sun will no longer rise and set, the moon no longer give her light, and the stars shall no longer appear in the firmament. Heaven will appear to have come down to earth, for the King of kings and Lord of heaven will be visible to all, with his own glory and that of his Father. And all the holy angels will appear in attendance, standing round his throne, ready to execute his orders, whether of justice or of mercy.
When all things are prepared -- when the Judge has taken his seat on the tribunal and all men are brought before him, the judicial process will begin; "and the books will be opened." What books these are, except one, which is "the book of life," we are not informed; but we may be sure that one is the book of God's law, and another the record of human actions which is in the "book of" God's "remembrance." It is not necessary to think of more. These contain all that is necessary for conducting the trial of every man. The one contains the law, and the other the testimony. But every thing will be conducted with the most perfect equity. Every man will be judged for his own deeds, and according to that knowledge of the law which he had opportunity of acquitting. The omniscience of the Judge will enable him to estimate with perfect exactness all the circumstances of every action; every thing which aggravated guilt, and every thing which palliates it, will have due consideration. They who lived under the patriarchal dispensation, will be judged according to the light and advantages then enjoyed; they who lived under the Mosaical economy, will be judged by the law of Moses; and they who enjoyed the clear light of the gospel, will be dealt with in a manner accordant to their advantages; while they who enjoyed no external revelation, will be judged by that law written on the hearts of all men.
The things which shall be brought under the eye of the Judge, and exhibited to the view of the universe, are, all deeds done in the body -- whatsoever a man hath done, whether good or bad. Every secret thing. "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Ecclesiastes 12:14. Every idle word. "I say unto you, that every idle word that men shall speak, they shall give a account thereof in the day of judgment." Matthew 12:36. The thoughts of the heart shall also be made manifest. Every unholy desire; every proud, envious, or malicious thought; every secret purpose of iniquity; every unhallowed temper; every rebellious and discontented and ungrateful feeling towards God and his government, will be brought into judgment.
And the inquiry will extend not only to positive acts; but also to omissions of duty. Great as is the number of the acts of wickedness, the catalogue of omissions will be greater, and not less criminal. The first sin of this sort which will claim the attention of the Judge, will be the omission to entertain and cherish right sentiments towards God. No more heavy charge will be brought against any individual on that day, than that he neglected to love the Lord his God with all his heart, and soul, and mind, and strength. This is the total violation of the first and greatest command, and the fountain of all other iniquities. The neglect to believe on the Lord Jesus Christ when he was offered to us a complete Saviour in the gospel, will, to the unfruitful hearers of the word, be an accusation of the highest kind. The heinousness and enormity of unbelief which now affects the consciences of men so little, will on that day appear in a glaring light. It will not be strange if it should call forth reproaches upon the unhappy culprit, from devils who never had a Saviour provided, and from heathen who never had a Saviour offered to them. In that account which our Lord has given of the process of the judgment, in the twenty-fifth chapter of Matthew, the neglect of kindness to the saints, by visiting, comforting, and aiding them, is the only thing mentioned. Whatever else, then, may be noticed, we are sure this will not be forgotten. The whole passage is so solemn and interesting, that it deserves our deepest attention: "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was a hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee a hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger and took thee in? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily, I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was a hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee a hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily, I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment; but the righteous into life eternal." Matthew 25:31-46.
And let it be well considered, that most of the sins which are mentioned in the discourses of Christ as the ground of condemnation, are sins of omission. The slothful servant, who prepares not himself, is the wicked servant, who wrapped his talent in a napkin and buried it, is condemned out of his own mouth. For "to him that knoweth to do good," of any kind, "and doeth it not, to him it is sin." James 4:17.
Many who prided themselves in their inoffensive lives and harmless behavior, will find, when the books are opened, a catalogue of omissions which will startle them with horror, and overwhelm them with confusion. And as actions externally good will then be examined by One who has a full view of the motives from which they proceeded, and the end which the agent had in view, is it not certain that many religious actions will then appear to have been mere hypocrisy? that many actions, apparently just and benevolent, were mere efforts of pride and selfishness? and that a life civil and blameless in the eyes of men, was a mere cloak which covered a heart full of unclean lusts? Our most intimate friends here will be astonished when they see our secret iniquities and wicked motives exposed to view. Crimes the most detestable will be found in the skirts of those who passed through life without suspicion. O how many secret murders, perjuries, thefts, blasphemies, and adulteries, will then be brought to light! How much injustice, fraud, cruelty, oppression, pride, malice, revenge! The cries of the injured, the widow, and the orphan always enter into the ears of the Lord, and he now comes to avenge them. Cruel persecutors of God's church and people, though clothed in purple, and almost adored when living in the world, will now be brought to a severe account. The blood of the martyred saints from beneath the altar has been long crying out, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on earth?" Revelation 6:10. And now the day of retribution has arrived.
What will be the length of time occupied with the judgment we know not. It is called a day, but it will differ exceedingly from all other days; and in its duration, probably, as well as in other respects. Our wisdom is to attend to what is revealed, and to repress a vain curiosity in regard to other matters. We may rest assured that the whole process will be wisely conducted, and that complete justice will be done. The Judge of all the earth will do right. He will not condemn the innocent, nor clear the guilty. And his judgment will be most impartial. There will be no respecting of persons. The king and the beggar will stand upon equal ground, and will be judged by the same rule. Those who in this world were reviled and slandered, and had no opportunity of clearing up their character, will then be vindicated, and lies and reproaches will have effect no more.
But here a serious difficulty occurs. It may be said, "If the law of God is the rule of judgment, and if all sins are brought into judgment, then certainly every human being must be condemned; 'for all have sinned, and come short of the glory of God.' According to this view, none can be saved." To remove this difficulty, let it be remembered, that besides the book of the law, there is another book which will be produced there, written from the foundation of the world. This is called the Book of Life. This contains the names -- and they shall never be blotted out -- of all those who have washed their robes and made them white in the blood of the Lamb. These he has undertaken to present to God without spot or wrinkle, or any such thing. They will appear on that day clothed with the righteousness of the Redeemer. The Judge on the throne is their covenanted Surety. He answers to every accusation made against them. But notwithstanding "there is no condemnation to them that are in Christ Jesus;" notwithstanding none can "lay any thing to the charge of God's elect;" yet they also shall be brought into judgment. When all things are prepared, and the whole assembly is collected before the august tribunal, a separation will be made of the great congregation into two parts, the righteous, and the wicked. The former will be placed on the right hand of the Judge, and with them he will commence. But no sooner shall their numerous sins be brought to view, that it will be made to appear that they are pardoned through the blood of Christ. When the books are opened, a long account will appear against them; but on the other hand, it will be seen that the whole is freely forgiven through the riches of grace in Christ Jesus. But a most exact account will be taken of all their good works; and they will be mentioned to their honor, and rewarded as though no imperfection had cleaved to them. The least act of kindness done to any of Christ's followers will be magnified and rewarded as if done to Christ himself. Even the giving a cup of cold water to a disciple, in the name of a disciple, shall not lose its reward. Persons in the lowest state, servants and slaves, who performed their duty faithfully, shall not be forgotten in that day, for "whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free." Ephesians 6:8. But they who suffered persecution and death for righteousness' sake, will be most highly distinguished, and most signally rewarded. "Blessed are ye when me shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceedingly glad; for great is your reward in heaven." Matthew 5:11,12. They also who have labored much in promoting the Redeemer's kingdom, will receive a reward proportioned to their works of faith and labors of love. But none who have done good shall fail of their reward. Every one shall receive according to what he hath done; and every one will be satisfied; for the lowest place in glory is a situation too dazzling for our present conceptions, and the whole is a matter of pure grace. These works, considered in themselves, deserve no reward. But it is the will of God that every holy desire, every good word and work, in the members of Christ's body, should receive a mark of his favor, to the honor and glory of him who is their Head, and who died for their salvation.
When the gracious sentence, "Come, ye blessed, inherit the kingdom prepared for you from the foundation of the world." is pronounced, the righteous shall be caught up to the Lord, and shall be seated by his side, and be united with him in the remaining transactions of that great day; for it is written, "The saints shall judge the world," and, "Know ye not that ye shall judge angels?"
The case of the righteous being disposed of, then will come the awful transaction of pronouncing sentence on the wicked. They will, indeed, have anticipated the sentence. By this time they will be certain of their doom; but the scene itself will far exceed all apprehensions before entertained. To behold the face of inflexible justice turned toward them -- to hear the irreversible sentence of condemnation, and that too from the mouth of the benevolent Son of God -- to feel in the inmost soul the justice of the sentence -- to be as certain of everlasting damnation as they are of existence -- are things concerning which we can speak now, but of which we can form but very feeble conceptions, compared with the dreadful reality. In all his existence there will probably be no moment in which the sinner's anguish will be so poignant as in this, when the Judge shall say, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels." Matthew 25:41. Every word in this tremendous denunciation will pierce through the soul with more insufferable pain than the thousand daggers. It is reasonable to think that every person against whom it is pronounced, will endure as much misery at that moment as in the nature of things is possible. And if this were all, the prospect would be appalling; but to be doomed to endless misery in fire, with the devil and his angels! -- who can bear the thought without horror and dismay? Yet, as sure as God is true, will this sentence be executed on every impenitent sinner. Men may reason and cavil now, but then every mouth shall be stopped. That the cry of despair and horror will be heard through the great multitude, is certain -- such a great and bitter cry as was never heard before. But it is all in vain; repentance comes too late. The day of grace is for ever past. The gospel dispensation is ended. This is the consummation of all things. No change in condition can ever be expected. They that are saved, have their salvation secured by the oath and promise of God; and they who are lost, have their damnation sealed for ever and ever by a judicial sentence which can never be revoked. And from this sentence there is no appeal. There is no higher tribunal to which the cause may be transferred. Neither can any resistance be made to the execution of the sentence. They who are now bold and daring in their blasphemies and rebellion, will then find that they are in the hands of a sin-avenging God. It will belong to the holy angels, who are mighty in power, to execute the sentence of the Judge. "So shall it be," said our blessed Saviour, "at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth." Matthew 13:49,50. And it will be as impossible to escape as to resist. The rocks and mountains will not cover them. They cannot cease to exist. Go where they will, God is there to execute deserved wrath upon them. They will therefore be obliged "to go away into everlasting punishment." Matthew 25:46.
The devil and his angels will also be judged on that day; but of the particular nature of the trial we are not informed. All that we know is, that "the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day." Jude, ver. 6. They are now miserable, but their cup is not full; therefore they cried out when they saw Jesus, "Art thou come to torment us before the time?" Matthew 8:29. At the breaking up of this great assembly, the present system of the world will be destroyed. For "the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." 2 Peter 3:7.
Reader, deeply fix in your mind the certainty and importance of the transactions of this last, great day. Meditate upon it as a reality in which you have a momentous interest. Let every other day, as it passes, put you in mind of this in which all others will end. Consider also that is draws near. Every moment bears us on towards the great tribunal. Mockers may say, Where is the promise of his coming? "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent hear; the earth also, and the works therein, shall be burned up." 2 Peter 3:10.
O reader, whoever thou art, let me entreat you to inquire without delay, whether you are prepared for the scrutiny and judgment of this coming day. Have you made you peace with God? Have you repented of all your sins? Are you in union with Christ by faith? Have you any clear scriptural evidence that your sins are pardoned? What says conscience to these inquiries? Be assured, if your own heart condemns you, God, who is greater than your heart, and knoweth all things, will much more condemn you. But your situation is not like that of them whose day of grace is ended. You are yet in the place of reconciliation. You have yet a little time before you -- God only knows how much. Now, then, hear the voice of warning -- hear the voice of mercy. Now "strive to enter in at the strait gate." Now forsake your sins, and live. Accept the offered grace -- "lay hold on eternal life."
Let no consideration induce you to delay your conversion. The importance of salvation -- the uncertainty of life -- the danger of provoking the Holy Spirit to abandon you -- the example of thousands who have perished by procrastination -- should urge you to lose no time, but to fall in with the gracious invitation of the gospel. But if you will refuse, then prepare to meet an angry God. Harden yourself against the terrors of the Almighty; summon all your fortitude to hear your dreadful doom from the Judge of quick and dead. But I forbear -- there is no fortitude or patience in hell.
Reader, art thou advanced in years? Let thy gray hairs and pains and wrinkles admonish thee that thou art near to judgment; for what if death intervene, yet after death all preparation is impossible. Just as death finds us, so will judgment. "In the place where the tree falleth, there it shall be." Ecclesiastes 11:3. Consider also that the number of your sins is in proportion to the number of your days. Long life will prove a dreadful curse to those who die in their sins.
But if thou art in youth, or in the vigor of manhood, remember that thy life is a vapor; that most men do not live out half their days: and that of those who shall appear before the judgment-seat, comparatively few will have finished their course of threescore years and ten. "Remember now thy Creator in the days of thy youth." Ecclesiastes 12:1 "Behold, the Judge standeth before the door." James 5:9. Others have been suddenly taken away from your side. They also intend to make preparation hereafter; but while they were pleasing themselves with the prospect of many years, and were saying, "Soul, take thine ease, thou hast much goods laid up for many years" God said, "Thou fool, this night thy soul shall be required of thee. Be ye therefore ready also, for at such an hour as ye think not, the Son of man cometh." "Behold, the axe is laid at the root of the tree," and now perhaps thou art spared, on account of the prayer of some kind intercessor, for one year. This, for aught thou knowest, may be thy last year. If so, it behooves you to make good use of your time and privileges. Let the idea of the judgment be ever before your mind. There you must appear -- there you must stand and render up your account -- there you must be filled with overwhelming shame and terror -- there you must hear the awful final sentence, which will fix your doom irreversibly, unless by a speedy repentance, and by faith in Jesus Christ, you flee from the wrath to come.
May God, of his infinite mercy, cause the truths which you have read in this tract to sink deeply into your mind; and by the light of his Holy Spirit lead you to just views of your own condition, and to saving views of the Lord Jesus Christ, the only Redeemer of lost sinners. Amen.
Thursday, July 23, 2009
Monday, June 29, 2009
Monday, May 25, 2009
Friday, May 08, 2009
Ten Reasons To Not Ask Jesus Into Your Heart
The music weeps, the preacher pleads, “Give your heart to Jesus. You have a God shaped hole in your heart and only Jesus can fill it.” Dozens, hundreds or thousands of people who want to get their spiritual life on track make their way to the altar. They ask Jesus into their heart.
Cut to three months later. Nobody has seen our new convert in church. The follow up committee calls him and encourages him to attend a Bible study, but to no avail. We label him a backslider and get ready for the next outreach event.
Our beloved child lies in her snuggly warm bed and says, “Yes, Daddy. I want to ask Jesus into my heart.” You lead her in “the prayer” and hope that it sticks. You spend the next ten years questioning if she really, really meant it. Puberty hits and the answer reveals itself. She backslides. We spend the next ten years praying that she will come to her senses.
Telling someone to ask Jesus into their hearts has a very typical result, backsliding. the Bible says that a person who is soundly saved puts his hand to the plow and does not look back because he is fit for service. In other words, a true convert cannot backslide. If a person backslides, he never slid forward in the first place. “If any man is in Christ, he is a new creation.” (II Cor.5) No backsliding there.
Brace yourself for this one: with very few if any exceptions, anyone who asked Jesus into their hearts to be saved…is not. If you asked Jesus into your heart because you were told that is what you have to do to become a Christian, you were mis-informed.
If you have ever told someone to ask Jesus into their heart (like I have), you produced a false convert. Here is why.
1. It is not in the Bible. There is not a single verse that even hints we should say a prayer inviting Jesus into our hearts. Some use Rev. 3:20. To tell us that Jesus is standing at the door of our hearts begging to come in.
“Behold, I stand at the door and knock.” There are two reasons that interpretation is wrong.
The context tells us that the door Jesus is knocking on is the door of the church, not the human heart. Jesus is not knocking to enter someone’s heart but to have fellowship with His church.
Even if the context didn’t tell us this, we would be forcing a meaning into the text (eisegesis). How do we know it is our heart he is knocking at? Why not our car door? How do we know he isn’t knocking on our foot? To suggest that he is knocking on the door of our heart is superimposing a meaning on the text that simply does not exist.
The Bible does not instruct us to ask Jesus into our heart. This alone should resolve the issue, nevertheless, here are nine more reasons.
2. Asking Jesus into your heart is a saying that makes no sense. What does it mean to ask Jesus into your heart? If I say the right incantation will He somehow enter my heart? Is it literal? Does He reside in the upper or lower ventricle? Is this a metaphysical experience? Is it figurative? If it is, what exactly does it mean? While I am certain that most adults cannot articulate its meaning, I am certain that no child can explain it. Pastor Dennis Rokser reminds
us that little children think literally and can easily be confused (or frightened) at the prospect of asking Jesus into their heart.
3. In order to be saved, a man must repent (Acts 2:38). Asking Jesus into your heart leaves out the requirement of repentance.
4. In order to be saved, a man must trust in Jesus Christ (Acts 16:31).
Asking Jesus into your heart leaves out the requirement of faith.
5. The person who wrongly believes they are saved will have a false sense of security. Millions of people who sincerely, but wrongly, asked Jesus into their hearts think they are saved but struggle to feel secure. They live in doubt and fear because they do not have the Holy Spirit giving them assurance of salvation.
6. The person who asks Jesus into his heart will likely end up inoculated, bitter and backslidden. Because he did not get saved by reciting a formulaic prayer, he will grow disillusioned with Jesus, the Bible, church and fellow believers. His latter end will be worse than the first.
7. It presents God as a beggar just hoping you will let Him into your busy life. This presentation of God robs Him of His sovereignty.
8. The cause of Christ is ridiculed. Visit an atheist web-site and read the pagans who scoff, “How dare those Christians tell us how to live when they get divorced more than we do? Who are they to say homosexuals shouldn’t adopt kids when tens of thousands of orphans don’t get adopted by Christians?” Born again believers adopt kids and don’t get divorced.
People who ask Jesus into their hearts do. Jesus gets mocked when false converts give Him a bad name.
9. The cause of evangelism is hindered. While it is certainly easier to get church members by telling them to ask Jesus into their hearts, try pleading with someone to make today the day of their salvation. Get ready for a painful response. “Why should I become a Christian when I have seen so called Christians act worse than a pagan?” People who ask Jesus into their hearts give pagans an excuse for not repenting.
10. Here is the scary one. People who ask Jesus into their hearts are not saved and they will perish on the Day of Judgment. How tragic that millions of people think they are right with God when they are not. How many people who will cry out, “Lord, Lord” on judgment day will be “Christians” who asked Jesus into their hearts?
So, what must one do to be saved? Repent and trust. (Heb.6:1) The Bible makes it clear that all men must repent and place their trust in Jesus Christ. Every man does have a “God shaped hole in their hearts,” but that hole is not contentment, fulfillment and peace. Every man’s heart problem is righteousness. Instead of preaching that Jesus fulfills, we must preach that God judges and Jesus satisfies God’s judgment…if a man will repent and place his trust in Him.
If you are reading this and you asked Jesus into your heart, chances are good you had a spiritual buzz for a while, but now you struggle to read your Bible, tithe, attend church and pray. Perhaps you were told you would have contentment, purpose and a better life if you just ask Jesus into your heart. I am sorry, that was a lie.
~ Todd Friel
Cut to three months later. Nobody has seen our new convert in church. The follow up committee calls him and encourages him to attend a Bible study, but to no avail. We label him a backslider and get ready for the next outreach event.
Our beloved child lies in her snuggly warm bed and says, “Yes, Daddy. I want to ask Jesus into my heart.” You lead her in “the prayer” and hope that it sticks. You spend the next ten years questioning if she really, really meant it. Puberty hits and the answer reveals itself. She backslides. We spend the next ten years praying that she will come to her senses.
Telling someone to ask Jesus into their hearts has a very typical result, backsliding. the Bible says that a person who is soundly saved puts his hand to the plow and does not look back because he is fit for service. In other words, a true convert cannot backslide. If a person backslides, he never slid forward in the first place. “If any man is in Christ, he is a new creation.” (II Cor.5) No backsliding there.
Brace yourself for this one: with very few if any exceptions, anyone who asked Jesus into their hearts to be saved…is not. If you asked Jesus into your heart because you were told that is what you have to do to become a Christian, you were mis-informed.
If you have ever told someone to ask Jesus into their heart (like I have), you produced a false convert. Here is why.
1. It is not in the Bible. There is not a single verse that even hints we should say a prayer inviting Jesus into our hearts. Some use Rev. 3:20. To tell us that Jesus is standing at the door of our hearts begging to come in.
“Behold, I stand at the door and knock.” There are two reasons that interpretation is wrong.
The context tells us that the door Jesus is knocking on is the door of the church, not the human heart. Jesus is not knocking to enter someone’s heart but to have fellowship with His church.
Even if the context didn’t tell us this, we would be forcing a meaning into the text (eisegesis). How do we know it is our heart he is knocking at? Why not our car door? How do we know he isn’t knocking on our foot? To suggest that he is knocking on the door of our heart is superimposing a meaning on the text that simply does not exist.
The Bible does not instruct us to ask Jesus into our heart. This alone should resolve the issue, nevertheless, here are nine more reasons.
2. Asking Jesus into your heart is a saying that makes no sense. What does it mean to ask Jesus into your heart? If I say the right incantation will He somehow enter my heart? Is it literal? Does He reside in the upper or lower ventricle? Is this a metaphysical experience? Is it figurative? If it is, what exactly does it mean? While I am certain that most adults cannot articulate its meaning, I am certain that no child can explain it. Pastor Dennis Rokser reminds
us that little children think literally and can easily be confused (or frightened) at the prospect of asking Jesus into their heart.
3. In order to be saved, a man must repent (Acts 2:38). Asking Jesus into your heart leaves out the requirement of repentance.
4. In order to be saved, a man must trust in Jesus Christ (Acts 16:31).
Asking Jesus into your heart leaves out the requirement of faith.
5. The person who wrongly believes they are saved will have a false sense of security. Millions of people who sincerely, but wrongly, asked Jesus into their hearts think they are saved but struggle to feel secure. They live in doubt and fear because they do not have the Holy Spirit giving them assurance of salvation.
6. The person who asks Jesus into his heart will likely end up inoculated, bitter and backslidden. Because he did not get saved by reciting a formulaic prayer, he will grow disillusioned with Jesus, the Bible, church and fellow believers. His latter end will be worse than the first.
7. It presents God as a beggar just hoping you will let Him into your busy life. This presentation of God robs Him of His sovereignty.
8. The cause of Christ is ridiculed. Visit an atheist web-site and read the pagans who scoff, “How dare those Christians tell us how to live when they get divorced more than we do? Who are they to say homosexuals shouldn’t adopt kids when tens of thousands of orphans don’t get adopted by Christians?” Born again believers adopt kids and don’t get divorced.
People who ask Jesus into their hearts do. Jesus gets mocked when false converts give Him a bad name.
9. The cause of evangelism is hindered. While it is certainly easier to get church members by telling them to ask Jesus into their hearts, try pleading with someone to make today the day of their salvation. Get ready for a painful response. “Why should I become a Christian when I have seen so called Christians act worse than a pagan?” People who ask Jesus into their hearts give pagans an excuse for not repenting.
10. Here is the scary one. People who ask Jesus into their hearts are not saved and they will perish on the Day of Judgment. How tragic that millions of people think they are right with God when they are not. How many people who will cry out, “Lord, Lord” on judgment day will be “Christians” who asked Jesus into their hearts?
So, what must one do to be saved? Repent and trust. (Heb.6:1) The Bible makes it clear that all men must repent and place their trust in Jesus Christ. Every man does have a “God shaped hole in their hearts,” but that hole is not contentment, fulfillment and peace. Every man’s heart problem is righteousness. Instead of preaching that Jesus fulfills, we must preach that God judges and Jesus satisfies God’s judgment…if a man will repent and place his trust in Him.
If you are reading this and you asked Jesus into your heart, chances are good you had a spiritual buzz for a while, but now you struggle to read your Bible, tithe, attend church and pray. Perhaps you were told you would have contentment, purpose and a better life if you just ask Jesus into your heart. I am sorry, that was a lie.
~ Todd Friel
Tuesday, April 21, 2009
Monday, April 13, 2009
Was Anyone Saved at the Cross?
We say Christ so died that he infallibly secured the salvation of a multitude that no man can number, who through Christ’s death not only may be saved, but are saved, must be saved, and cannot by any possibility run the hazard of being anything but saved. —Charles Haddon Spurgeon
There was a time when I called myself a “four-point Calvinist.” There are a lot of people who use that term, and, almost all the time, the one point of the five that they reject is the terrible, horrible, “L”. Limited atonement. There is just something about the term that doesn’t sound right. How can Christ’s atonement be limited? And that is exactly what I said until I began to seriously think about the whole issue. It is my experience that most of those who reject the specific, or limited atonement of Christ, do not *really* believe in the complete sovereignty of God, or the total depravity of man, or the unconditional election of God. Most objections that are lodged against the doctrine are actually objections to one of the preceding points, not against limited atonement itself. The “break” in my thinking came from reading Edwin Palmer’s book, The Five Points of Calvinism. [Edwin H. Palmer, The Five Points of Calvinism (Grand Rapids: Baker Book House, 1980) pp. 41-55.] In doing a radio program on the truth of God’s electing grace, I was challenged by a caller in regards to the death of Christ. “Why would Christ die for the whole world if God did not intend to save everyone?” I looked at my co-host, and he looked at me, and I made a mental note to do more study into that particular question. I grabbed Palmer’s book as soon as I returned home, and began to read the chapter on the atoning work of Christ.
I became a full “five-pointer” upon reading the following section:
The question that needs a precise answer is this: Did He or didn’t He? Did Christ actually make a substitutionary sacrifice for sins or didn’t He? If He did, then it was not for all the world, for then all the world would be saved. (Palmer, The Five Points of Calvinism, p. 47.)
I was faced with a decision. If I maintained a “universal” atonement, that is, if I said that Christ died substitutionarily in the place of every single man and woman in all the world, then I was forced to either say that 1) everyone will be saved, or 2) the death of Christ is insufficient to save without additional works. I knew that I was not willing to believe that Christ’s death could not save outside of human actions. So I had to understand that Christ’s death was made in behalf of God’s elect, and that it does accomplish its intention, it does save those for whom it is made. At this point I realized that I had “limited” the atonement all along. In fact, if you do not believe in the Reformed doctrine of “limited atonement,” you believe in a limited atonement anyway! How so? Unless you are a universalist (that is, unless you believe that everyone will be saved), then you believe that the atonement of Christ, if it is made for all men, is limited in its effect. You believe that Christ can die in someone’s place and yet that person may still be lost for eternity. You limit the power and effect of the atonement. I limit the scope of the atonement, while saying that its power and effect is unlimited! One writer expressed it well when he said,
Let there be no misunderstanding at this point. The Arminian limits the atonement as certainly as does the Calvinist. The Calvinist limits the extent of it in that he says it does not apply to all persons…while the Arminian limits the power of it, for he says that in itself it does not actually save anybody. The Calvinist limits it quantitatively, but not qualitatively; the Arminian limits it qualitatively, but not quantitatively. For the Calvinist it is like a narrow bridge that goes all the way across the stream; for the Arminian it is like a great wide bridge that goes only half-way across. As a matter of fact, the Arminian places more severe limitations on the work of Christ than does the Calvinist. (Lorraine Boettner, The Reformed Doctrine of Predestination (Phillipsburg, New Jersey: Presbyterian and Reformed Publishing Company, 1932) p. 153.)
Therefore, we are not talking about presenting some terrible limitation on the work of Christ when we speak of “limited atonement.” In fact, we are actually presenting a far greater view of the work of Christ on Calvary when we say that Christ’s death actually accomplishes something in reality rather than only in theory. The atonement, we believe, was a real, actual, substitutionary one, not a possible, theoretical one that is dependent for its efficacy upon the actions of man. And, as one who often shares the gospel with people involved in false religious systems, I will say that the biblical doctrine of the atonement of Christ is a powerful truth that is the only message that has real impact in dealing with the many heretical teachings about Christ that are present in our world today. Jesus Christ died in behalf of those that the Father had, from eternity, decreed to save. There is absolute unity between the Father and the Son in saving God’s people. The Father decrees their salvation, the Son dies in their place, and the Spirit sanctifies them and conforms them to the image of Christ. This is the consistent testimony of Scripture.
The Intention of the Atonement
Why did Christ come to die? Did He come simply to make salvation possible, or did He come to actually obtain eternal redemption (Hebrews 9:12)? Let’s consider some passages from Scripture in answer to this question.
For the Son of Man came to seek and to save what was lost (Luke 19:10).
Here the Lord Jesus Himself speaks of the reason for His coming. He came to seek and to save the lost. Few have a problem with His seeking; many have a problem with the idea that He actually accomplished all of His mission. Jesus, however, made it clear that He came to actually save the lost. He did this by His death.
Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst (1 Timothy 1:15).
Paul asserts that the purpose of Christ’s coming into the world was to actually save sinners. Nothing in Paul’s words leads us to the conclusion that is so popular today—that Christ’s death simply makes salvation a possibility rather than a reality. Christ came to save. So, did He? And how did He? Was it not by His death? Most certainly. The atoning death of Christ provides forgiveness of sins for all those for whom it is made. That is why Christ came.
Christ’s Intercessory Work
But because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them (Hebrews 7:24-26).
The New Testament closely connects the work of Christ as our High Priest and intercessor with His death upon the cross. In this passage from Hebrews, we are told that the Lord Jesus, since He lives forever, has an unchangeable or permanent priesthood. He is not like the old priests who passed away, but is a perfect priest, because He remains forever. Because of this He is able to save completely those who come to God through Him. Why? Because He always lives to make intercession for them.
Now, before considering the relationship of the death of Christ to His intercession, I wish to emphasize the fact that the Bible says that Christ is able to save men completely. He is not limited simply to a secondary role as the great Assistor who makes it possible for man to save himself. Those who draw near to God through Christ will find full and complete salvation in Him. Furthermore, we must remember that Christ intercedes for those who draw near to God. I feel that it is obvious that Christ is not interceding for those who are not approaching God through Him. Christ’s intercession is in behalf of the people of God. We shall see how important this is in a moment.
Upon what ground does Christ intercede before the Father? Does He stand before the Father and ask Him to forget His holiness, forget His justice, and simply pass over the sins of men? Of course not. The Son intercedes before the Father on the basis of His death. Christ’s intercession is based upon the fact that He has died as the substitute for God’s people, and, since He has borne their sins in His body on the tree (1 Peter 2:24), He can present His offering before the Father in their place, and intercede for them on this basis. The Son does not ask the Father to compromise His holiness, or to simply pass over sin. Christ took care of sin at Calvary. As we read in Hebrews 9:11-12:
When Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation. He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption.
When Christ entered into the Holy of Holies, He did so “by his own blood.” When He did this, we are told that He had “obtained eternal redemption.” This again is not a theoretical statement, but a statement of fact. Christ did not enter into the Holy of Holies to attempt to gain redemption for His people! He entered in having already accomplished that. So what is He doing? Is His work of intercession another work alongside His sacrificial death? Is His death ineffective without this “other” work? Christ’s intercession is not a second work outside of His death. Rather, Christ is presenting before the Father His perfect and complete sacrifice. He is our High Priest, and the sacrifice He offers in our place is the sacrifice of Himself. He is our Advocate, as John said:
My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense—Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world (1 John 2:1-2. [This passage is often used to deny the specific atonement of Christ; yet, when the parallel passage in John 11:51-52 is consulted, it is clear that John means the "world" to be taken in the same sense that is explained for us in Revelation 5:9-11, where Christ's death purchases for God men "from every tribe and language and people and nation," that is, from all the world.]
Christ’s atoning death is clearly connected with His advocacy before the Father. Therefore, we can see the following truths:
1) It is impossible that the Son would not intercede for everyone for whom He died. If Christ dies as their Substitute, how could He not present His sacrifice in their stead before the Father? Can we really believe that Christ would die for someone that He did not intend to save?
2) It is impossible that anyone for whom the Son did not die could receive Christ’s intercession. If Christ did not die in behalf of a certain individual, how could Christ intercede for that individual, since He would have no grounds upon which to seek the Father’s mercy?
3) It is impossible that anyone for whom the Son intercedes could be lost. Can we imagine the Son pleading before the Father, presenting His perfect atonement in behalf of an individual that He wishes to save, and the Father rejecting the Son’s intercession? The Father always hears the Son (John 11:42). Would He not hear the Son’s pleas in behalf of all that the Son desires to save? Furthermore, if we believe that Christ can intercede for someone that the Father will not save, then we must believe either 1) that there is dissension in the Godhead, the Father desiring one thing, the Son another, or 2) that the Father is incapable of doing what the Son desires Him to do. Both positions are utterly impossible.
That Christ does not act as High Priest for all men is clearly seen in His “High Priestly Prayer” in John 17. The Lord clearly distinguishes between the “world” and those who are His throughout the prayer, and verse 9 makes our point very strongly:
I pray for them. I am not praying for the world, but for those you have given me, for they are yours.
When Christ prays to the Father, He does not pray for the “world” but for those that have been given to Him by the Father (John 6:37).
For Whom Did Christ Die?
There are a number of Scriptures that teach us that the scope of Christ’s death was limited to the elect. Here are a few of them:
Just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many (Matthew 20:28).
The “many” for whom Christ died are the elect of God, just as Isaiah had said long before,
By his knowledge my righteous servant will justify many, and he will bear their iniquities. (Isaiah 53:11)
The Lord Jesus made it clear that His death was for His people when He spoke of the Shepherd and the sheep:
I am the good shepherd. The good shepherd lays down his life for the sheep….just as the Father knows me and I know the Father—and I lay down my life for the sheep (John 10:11, 15).
The good Shepherd lays down His life in behalf of the sheep. Are all men the sheep of Christ? Certainly not, for most men do not know Christ, and Christ says that His sheep know Him (John 10:14). Further, Jesus specifically told the Jews who did not believe in Him, “but you do not believe because you are not my sheep” (John 10:26). Note that in contrast with the idea that we believe and therefore make ourselves Christ’s sheep, Jesus says that they do not believe because they are not His sheep! Whether one is of Christ’s sheep is the Father’s decision (John 6:37, 8:47), not the sheep’s!
…just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God….husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless (Ephesians 5:2, 25-27).
Christ gave Himself in behalf of His Church, His Body, and that for the purpose of cleansing her and making her holy. If this was His intention for the Church, why would He give Himself for those who are not of the Church? Would He not wish to make these “others” holy as well? Yet, if Christ died for all men, there are many, many who will remain impure for all eternity. Was Christ’s death insufficient to cleanse them? Certainly not. Did He have a different goal in mind in dying for them? [I am not here denying that the death of Christ had effects for all men, indeed, for all of creation. I believe that His death is indeed part of the "summing up of all things" in Christ. But, we are speaking here solely with the salvific effect of the substitutionary atonement of Christ. One might say that Christ's death has an effect upon those for whom it was not intended as an atoning sacrifice.] No, His sacrificial death in behalf of His Church results in her purification, and this is what He intended for all for whom He died.
He who did not spare His own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? Who will bring a charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us (Romans 8:32-34).
The Father gave the Son in our place. Who is the “our” of this passage? The text says that it is “those whom God has chosen,” that is, the elect of God. Again, the intercessory work of Christ at the right hand of the Father is presented in perfect harmony with the death of Christ—those for whom Christ died are those for whom He intercedes. And, as this passage shows, if Christ intercedes for someone, who can possibly bring a charge against that person and hope to see them condemned? So we see what we have seen before: Christ dies in someone’s place, He intercedes for them, and they are infallibly saved. Christ’s work is complete and perfect. He is the powerful Savior, and He never fails to accomplish His purpose.
Greater love has no one than this, that he lay down his life for his friends (John 15:13).
Are all the friends of Christ? Do all own His name? Do all bow before Him and accept Him as Lord? Do all do His commandments (John 15:14)? Then not all are His friends.
While we wait for the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good (Titus 2:13-14).
Both the substitutionary element of the cross (gave himself for us) and the purpose thereof (to redeem us…to purify) are forcefully presented to Titus. If it was the purpose of Christ to redeem and purify those for whom He died, can this possibly not take place?
She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins (Matthew 1:21).
Christ will save His people from their sins. I ask what Edwin Palmer asked me before: Well, did He? Did He save His people, or did He not?
I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me (Galatians 2:20).
This is the common confession of every true believer in Christ. We died with Him, our Substitute, the one who loved us and gave Himself in our behalf.
We have seen, then, that the Word teaches that Christ died for many, for His sheep, for the Church, for the elect of God, for His friends, for a people zealous for good works, for His people, for each and every Christian.
Perfected and Sanctified
One could quite obviously fill entire volumes with a study of the atonement of Christ. [The reader is strongly encouraged to make the effort to read completely a work that stands as a classic in the field: John Owen's The Death of Death in the Death of Christ from Banner of Truth, for a full discussion of the issues surrounding the atonement of Christ.] It is not our purpose to do so here. Instead, we shall close our brief survey of Scripture with these words from Hebrews 10:10-14:
And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all. Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifice, which can never take away sins. But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God. Since that time he waits for his enemies to be made his footstool, because by one sacrifice he has made perfect forever those who are being made holy.
While we have seen many logical reasons for believing in limited atonement, and we have seen many references to Christ’s death in behalf of His people, this one passage, above all others, to me, makes the doctrine a must. Listen closely to what we are told. First, what is the effect of the one time sacrifice of the body of Jesus Christ? What does verse 10 tell us? “We have been made holy,” or, another translation would be, “We have been sanctified.” The Greek language uses the perfect tense here, indicating a past, and completed, action. The death of Christ actually makes us holy. Do we believe this? Did the death of Christ actually sanctify those for whom it was made? Or did it simply make it possible for them to become holy? Again, these are questions that cannot be easily dismissed. The writer goes on to describe how this priest, Jesus, sat down at the right hand of God, unlike the old priests who had to keep performing sacrifices over and over and over again. His work, on the contrary, is perfect and complete. He can rest, for by His one sacrifice He has made perfect those who are experiencing the sanctifying work of the Spirit in their lives. He made them perfect, complete. The term refers to a completion, a finishing. Again, do we believe that Christ’s death does this? And, if we see the plain teaching of Scripture, are we willing to alter our beliefs, and our methods of proclaiming the gospel, to fit the truth?
What of Faith?
One common belief needs to be addressed in passing. Many who believe in a “universal” or non-specific atonement, assert that while Christ died for all, His atonement is only effective for those who believe. We shall discuss the fact that faith itself is the gift of God, given only to the elect of God, in the next chapter. But for now, we defer to the great Puritan writer, John Owen, in answering this question:
To which I may add this dilemma to our Universalists:—God imposed his wrath due unto, and Christ underwent the pains of hell for, either all the sins of all men, or all the sins of some men, or some sins of all men. If the last, some sins of all men, then have all men some sins to answer for, and so shall no man be saved; for if God enter into judgment with us, though it were with all mankind for one sin, no flesh should be justified in his sight: “If the LORD should mark iniquities, who should stand?” Ps. cxxx. 3….If the second, that is it which we affirm, that Christ in their stead and room suffered for all the sins of all the elect in the world. If the first, why, then are not all freed from the punishment of all their sins? You will say, “Because of their unbelief; they will not believe.” But this unbelief, is it a sin, or not? If not, why should they be punished for it? If it be, then Christ underwent the punishment due to it, or not. If so, then why must that hinder them more than their other sins for which he died from partaking of the fruit of his death? If he did not, then he did not die for all their sins. Let them choose which part they will. (John Owen, The Death of Death in the Death of Christ, (London: Banner of Truth Trust, 1985) pp. 61-62.)
Conclusion
Some object to the doctrine of limited atonement on very pragmatic grounds. “The doctrine destroys evangelism, because you cannot tell people that Christ died for them, because you don’t know!” Yet, we ask, is there an advantage in presenting to men an atonement that is theoretical, a Savior whose work is incomplete, and a gospel that is but a possibility? What kind of proclamation will God honor with His Spirit: one that is tailored to seek “success,” or one that is bound to the truth of the Word of God? When the Apostles preached the Gospel, they did not say, “Christ died for all men everywhere, and it is up to you to make His work effective.” They taught that Christ died for sinners, and that it was the duty of every man to repent and believe. They knew that only God’s grace could bring about repentance and faith in the human heart. And far from that being a *hindrance* to their evangelistic work, it was the power behind it! They proclaimed a *powerful* Savior, whose work is all sufficient, and who saves men totally and completely! They knew that God was about bringing men to Himself, and, since He is the sovereign of the universe, there is no power on earth that will stay His hand! Now there is a solid basis for evangelism! And what could be more of a comfort to the heart that is racked with guilt than to know that Christ has died for sinners, and that His work is not just theoretical, but is real?
The Church needs to challenge the world again with the daring proclamation of a gospel that is offensive—offensive because it speaks of God saving those whom He will, offensive because it proclaims a sovereign Savior who redeems His people.
James White
There was a time when I called myself a “four-point Calvinist.” There are a lot of people who use that term, and, almost all the time, the one point of the five that they reject is the terrible, horrible, “L”. Limited atonement. There is just something about the term that doesn’t sound right. How can Christ’s atonement be limited? And that is exactly what I said until I began to seriously think about the whole issue. It is my experience that most of those who reject the specific, or limited atonement of Christ, do not *really* believe in the complete sovereignty of God, or the total depravity of man, or the unconditional election of God. Most objections that are lodged against the doctrine are actually objections to one of the preceding points, not against limited atonement itself. The “break” in my thinking came from reading Edwin Palmer’s book, The Five Points of Calvinism. [Edwin H. Palmer, The Five Points of Calvinism (Grand Rapids: Baker Book House, 1980) pp. 41-55.] In doing a radio program on the truth of God’s electing grace, I was challenged by a caller in regards to the death of Christ. “Why would Christ die for the whole world if God did not intend to save everyone?” I looked at my co-host, and he looked at me, and I made a mental note to do more study into that particular question. I grabbed Palmer’s book as soon as I returned home, and began to read the chapter on the atoning work of Christ.
I became a full “five-pointer” upon reading the following section:
The question that needs a precise answer is this: Did He or didn’t He? Did Christ actually make a substitutionary sacrifice for sins or didn’t He? If He did, then it was not for all the world, for then all the world would be saved. (Palmer, The Five Points of Calvinism, p. 47.)
I was faced with a decision. If I maintained a “universal” atonement, that is, if I said that Christ died substitutionarily in the place of every single man and woman in all the world, then I was forced to either say that 1) everyone will be saved, or 2) the death of Christ is insufficient to save without additional works. I knew that I was not willing to believe that Christ’s death could not save outside of human actions. So I had to understand that Christ’s death was made in behalf of God’s elect, and that it does accomplish its intention, it does save those for whom it is made. At this point I realized that I had “limited” the atonement all along. In fact, if you do not believe in the Reformed doctrine of “limited atonement,” you believe in a limited atonement anyway! How so? Unless you are a universalist (that is, unless you believe that everyone will be saved), then you believe that the atonement of Christ, if it is made for all men, is limited in its effect. You believe that Christ can die in someone’s place and yet that person may still be lost for eternity. You limit the power and effect of the atonement. I limit the scope of the atonement, while saying that its power and effect is unlimited! One writer expressed it well when he said,
Let there be no misunderstanding at this point. The Arminian limits the atonement as certainly as does the Calvinist. The Calvinist limits the extent of it in that he says it does not apply to all persons…while the Arminian limits the power of it, for he says that in itself it does not actually save anybody. The Calvinist limits it quantitatively, but not qualitatively; the Arminian limits it qualitatively, but not quantitatively. For the Calvinist it is like a narrow bridge that goes all the way across the stream; for the Arminian it is like a great wide bridge that goes only half-way across. As a matter of fact, the Arminian places more severe limitations on the work of Christ than does the Calvinist. (Lorraine Boettner, The Reformed Doctrine of Predestination (Phillipsburg, New Jersey: Presbyterian and Reformed Publishing Company, 1932) p. 153.)
Therefore, we are not talking about presenting some terrible limitation on the work of Christ when we speak of “limited atonement.” In fact, we are actually presenting a far greater view of the work of Christ on Calvary when we say that Christ’s death actually accomplishes something in reality rather than only in theory. The atonement, we believe, was a real, actual, substitutionary one, not a possible, theoretical one that is dependent for its efficacy upon the actions of man. And, as one who often shares the gospel with people involved in false religious systems, I will say that the biblical doctrine of the atonement of Christ is a powerful truth that is the only message that has real impact in dealing with the many heretical teachings about Christ that are present in our world today. Jesus Christ died in behalf of those that the Father had, from eternity, decreed to save. There is absolute unity between the Father and the Son in saving God’s people. The Father decrees their salvation, the Son dies in their place, and the Spirit sanctifies them and conforms them to the image of Christ. This is the consistent testimony of Scripture.
The Intention of the Atonement
Why did Christ come to die? Did He come simply to make salvation possible, or did He come to actually obtain eternal redemption (Hebrews 9:12)? Let’s consider some passages from Scripture in answer to this question.
For the Son of Man came to seek and to save what was lost (Luke 19:10).
Here the Lord Jesus Himself speaks of the reason for His coming. He came to seek and to save the lost. Few have a problem with His seeking; many have a problem with the idea that He actually accomplished all of His mission. Jesus, however, made it clear that He came to actually save the lost. He did this by His death.
Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst (1 Timothy 1:15).
Paul asserts that the purpose of Christ’s coming into the world was to actually save sinners. Nothing in Paul’s words leads us to the conclusion that is so popular today—that Christ’s death simply makes salvation a possibility rather than a reality. Christ came to save. So, did He? And how did He? Was it not by His death? Most certainly. The atoning death of Christ provides forgiveness of sins for all those for whom it is made. That is why Christ came.
Christ’s Intercessory Work
But because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them (Hebrews 7:24-26).
The New Testament closely connects the work of Christ as our High Priest and intercessor with His death upon the cross. In this passage from Hebrews, we are told that the Lord Jesus, since He lives forever, has an unchangeable or permanent priesthood. He is not like the old priests who passed away, but is a perfect priest, because He remains forever. Because of this He is able to save completely those who come to God through Him. Why? Because He always lives to make intercession for them.
Now, before considering the relationship of the death of Christ to His intercession, I wish to emphasize the fact that the Bible says that Christ is able to save men completely. He is not limited simply to a secondary role as the great Assistor who makes it possible for man to save himself. Those who draw near to God through Christ will find full and complete salvation in Him. Furthermore, we must remember that Christ intercedes for those who draw near to God. I feel that it is obvious that Christ is not interceding for those who are not approaching God through Him. Christ’s intercession is in behalf of the people of God. We shall see how important this is in a moment.
Upon what ground does Christ intercede before the Father? Does He stand before the Father and ask Him to forget His holiness, forget His justice, and simply pass over the sins of men? Of course not. The Son intercedes before the Father on the basis of His death. Christ’s intercession is based upon the fact that He has died as the substitute for God’s people, and, since He has borne their sins in His body on the tree (1 Peter 2:24), He can present His offering before the Father in their place, and intercede for them on this basis. The Son does not ask the Father to compromise His holiness, or to simply pass over sin. Christ took care of sin at Calvary. As we read in Hebrews 9:11-12:
When Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation. He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption.
When Christ entered into the Holy of Holies, He did so “by his own blood.” When He did this, we are told that He had “obtained eternal redemption.” This again is not a theoretical statement, but a statement of fact. Christ did not enter into the Holy of Holies to attempt to gain redemption for His people! He entered in having already accomplished that. So what is He doing? Is His work of intercession another work alongside His sacrificial death? Is His death ineffective without this “other” work? Christ’s intercession is not a second work outside of His death. Rather, Christ is presenting before the Father His perfect and complete sacrifice. He is our High Priest, and the sacrifice He offers in our place is the sacrifice of Himself. He is our Advocate, as John said:
My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense—Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world (1 John 2:1-2. [This passage is often used to deny the specific atonement of Christ; yet, when the parallel passage in John 11:51-52 is consulted, it is clear that John means the "world" to be taken in the same sense that is explained for us in Revelation 5:9-11, where Christ's death purchases for God men "from every tribe and language and people and nation," that is, from all the world.]
Christ’s atoning death is clearly connected with His advocacy before the Father. Therefore, we can see the following truths:
1) It is impossible that the Son would not intercede for everyone for whom He died. If Christ dies as their Substitute, how could He not present His sacrifice in their stead before the Father? Can we really believe that Christ would die for someone that He did not intend to save?
2) It is impossible that anyone for whom the Son did not die could receive Christ’s intercession. If Christ did not die in behalf of a certain individual, how could Christ intercede for that individual, since He would have no grounds upon which to seek the Father’s mercy?
3) It is impossible that anyone for whom the Son intercedes could be lost. Can we imagine the Son pleading before the Father, presenting His perfect atonement in behalf of an individual that He wishes to save, and the Father rejecting the Son’s intercession? The Father always hears the Son (John 11:42). Would He not hear the Son’s pleas in behalf of all that the Son desires to save? Furthermore, if we believe that Christ can intercede for someone that the Father will not save, then we must believe either 1) that there is dissension in the Godhead, the Father desiring one thing, the Son another, or 2) that the Father is incapable of doing what the Son desires Him to do. Both positions are utterly impossible.
That Christ does not act as High Priest for all men is clearly seen in His “High Priestly Prayer” in John 17. The Lord clearly distinguishes between the “world” and those who are His throughout the prayer, and verse 9 makes our point very strongly:
I pray for them. I am not praying for the world, but for those you have given me, for they are yours.
When Christ prays to the Father, He does not pray for the “world” but for those that have been given to Him by the Father (John 6:37).
For Whom Did Christ Die?
There are a number of Scriptures that teach us that the scope of Christ’s death was limited to the elect. Here are a few of them:
Just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many (Matthew 20:28).
The “many” for whom Christ died are the elect of God, just as Isaiah had said long before,
By his knowledge my righteous servant will justify many, and he will bear their iniquities. (Isaiah 53:11)
The Lord Jesus made it clear that His death was for His people when He spoke of the Shepherd and the sheep:
I am the good shepherd. The good shepherd lays down his life for the sheep….just as the Father knows me and I know the Father—and I lay down my life for the sheep (John 10:11, 15).
The good Shepherd lays down His life in behalf of the sheep. Are all men the sheep of Christ? Certainly not, for most men do not know Christ, and Christ says that His sheep know Him (John 10:14). Further, Jesus specifically told the Jews who did not believe in Him, “but you do not believe because you are not my sheep” (John 10:26). Note that in contrast with the idea that we believe and therefore make ourselves Christ’s sheep, Jesus says that they do not believe because they are not His sheep! Whether one is of Christ’s sheep is the Father’s decision (John 6:37, 8:47), not the sheep’s!
…just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God….husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless (Ephesians 5:2, 25-27).
Christ gave Himself in behalf of His Church, His Body, and that for the purpose of cleansing her and making her holy. If this was His intention for the Church, why would He give Himself for those who are not of the Church? Would He not wish to make these “others” holy as well? Yet, if Christ died for all men, there are many, many who will remain impure for all eternity. Was Christ’s death insufficient to cleanse them? Certainly not. Did He have a different goal in mind in dying for them? [I am not here denying that the death of Christ had effects for all men, indeed, for all of creation. I believe that His death is indeed part of the "summing up of all things" in Christ. But, we are speaking here solely with the salvific effect of the substitutionary atonement of Christ. One might say that Christ's death has an effect upon those for whom it was not intended as an atoning sacrifice.] No, His sacrificial death in behalf of His Church results in her purification, and this is what He intended for all for whom He died.
He who did not spare His own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? Who will bring a charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us (Romans 8:32-34).
The Father gave the Son in our place. Who is the “our” of this passage? The text says that it is “those whom God has chosen,” that is, the elect of God. Again, the intercessory work of Christ at the right hand of the Father is presented in perfect harmony with the death of Christ—those for whom Christ died are those for whom He intercedes. And, as this passage shows, if Christ intercedes for someone, who can possibly bring a charge against that person and hope to see them condemned? So we see what we have seen before: Christ dies in someone’s place, He intercedes for them, and they are infallibly saved. Christ’s work is complete and perfect. He is the powerful Savior, and He never fails to accomplish His purpose.
Greater love has no one than this, that he lay down his life for his friends (John 15:13).
Are all the friends of Christ? Do all own His name? Do all bow before Him and accept Him as Lord? Do all do His commandments (John 15:14)? Then not all are His friends.
While we wait for the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good (Titus 2:13-14).
Both the substitutionary element of the cross (gave himself for us) and the purpose thereof (to redeem us…to purify) are forcefully presented to Titus. If it was the purpose of Christ to redeem and purify those for whom He died, can this possibly not take place?
She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins (Matthew 1:21).
Christ will save His people from their sins. I ask what Edwin Palmer asked me before: Well, did He? Did He save His people, or did He not?
I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me (Galatians 2:20).
This is the common confession of every true believer in Christ. We died with Him, our Substitute, the one who loved us and gave Himself in our behalf.
We have seen, then, that the Word teaches that Christ died for many, for His sheep, for the Church, for the elect of God, for His friends, for a people zealous for good works, for His people, for each and every Christian.
Perfected and Sanctified
One could quite obviously fill entire volumes with a study of the atonement of Christ. [The reader is strongly encouraged to make the effort to read completely a work that stands as a classic in the field: John Owen's The Death of Death in the Death of Christ from Banner of Truth, for a full discussion of the issues surrounding the atonement of Christ.] It is not our purpose to do so here. Instead, we shall close our brief survey of Scripture with these words from Hebrews 10:10-14:
And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all. Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifice, which can never take away sins. But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God. Since that time he waits for his enemies to be made his footstool, because by one sacrifice he has made perfect forever those who are being made holy.
While we have seen many logical reasons for believing in limited atonement, and we have seen many references to Christ’s death in behalf of His people, this one passage, above all others, to me, makes the doctrine a must. Listen closely to what we are told. First, what is the effect of the one time sacrifice of the body of Jesus Christ? What does verse 10 tell us? “We have been made holy,” or, another translation would be, “We have been sanctified.” The Greek language uses the perfect tense here, indicating a past, and completed, action. The death of Christ actually makes us holy. Do we believe this? Did the death of Christ actually sanctify those for whom it was made? Or did it simply make it possible for them to become holy? Again, these are questions that cannot be easily dismissed. The writer goes on to describe how this priest, Jesus, sat down at the right hand of God, unlike the old priests who had to keep performing sacrifices over and over and over again. His work, on the contrary, is perfect and complete. He can rest, for by His one sacrifice He has made perfect those who are experiencing the sanctifying work of the Spirit in their lives. He made them perfect, complete. The term refers to a completion, a finishing. Again, do we believe that Christ’s death does this? And, if we see the plain teaching of Scripture, are we willing to alter our beliefs, and our methods of proclaiming the gospel, to fit the truth?
What of Faith?
One common belief needs to be addressed in passing. Many who believe in a “universal” or non-specific atonement, assert that while Christ died for all, His atonement is only effective for those who believe. We shall discuss the fact that faith itself is the gift of God, given only to the elect of God, in the next chapter. But for now, we defer to the great Puritan writer, John Owen, in answering this question:
To which I may add this dilemma to our Universalists:—God imposed his wrath due unto, and Christ underwent the pains of hell for, either all the sins of all men, or all the sins of some men, or some sins of all men. If the last, some sins of all men, then have all men some sins to answer for, and so shall no man be saved; for if God enter into judgment with us, though it were with all mankind for one sin, no flesh should be justified in his sight: “If the LORD should mark iniquities, who should stand?” Ps. cxxx. 3….If the second, that is it which we affirm, that Christ in their stead and room suffered for all the sins of all the elect in the world. If the first, why, then are not all freed from the punishment of all their sins? You will say, “Because of their unbelief; they will not believe.” But this unbelief, is it a sin, or not? If not, why should they be punished for it? If it be, then Christ underwent the punishment due to it, or not. If so, then why must that hinder them more than their other sins for which he died from partaking of the fruit of his death? If he did not, then he did not die for all their sins. Let them choose which part they will. (John Owen, The Death of Death in the Death of Christ, (London: Banner of Truth Trust, 1985) pp. 61-62.)
Conclusion
Some object to the doctrine of limited atonement on very pragmatic grounds. “The doctrine destroys evangelism, because you cannot tell people that Christ died for them, because you don’t know!” Yet, we ask, is there an advantage in presenting to men an atonement that is theoretical, a Savior whose work is incomplete, and a gospel that is but a possibility? What kind of proclamation will God honor with His Spirit: one that is tailored to seek “success,” or one that is bound to the truth of the Word of God? When the Apostles preached the Gospel, they did not say, “Christ died for all men everywhere, and it is up to you to make His work effective.” They taught that Christ died for sinners, and that it was the duty of every man to repent and believe. They knew that only God’s grace could bring about repentance and faith in the human heart. And far from that being a *hindrance* to their evangelistic work, it was the power behind it! They proclaimed a *powerful* Savior, whose work is all sufficient, and who saves men totally and completely! They knew that God was about bringing men to Himself, and, since He is the sovereign of the universe, there is no power on earth that will stay His hand! Now there is a solid basis for evangelism! And what could be more of a comfort to the heart that is racked with guilt than to know that Christ has died for sinners, and that His work is not just theoretical, but is real?
The Church needs to challenge the world again with the daring proclamation of a gospel that is offensive—offensive because it speaks of God saving those whom He will, offensive because it proclaims a sovereign Savior who redeems His people.
James White
Sunday, April 12, 2009
Thursday, April 09, 2009
The Crucifixion of Christ
The crucifixion of Christ is recorded in all four gospels: Matthew 27:33-44; Mark 15:22-32; Luke 23:33-43; John 19:17-30.
Crucifixion is the process where a person is nailed or bound to a cross or a stake. It was first used by the Persians and later by the Egyptians, Carthaginians, and Romans as a form of capital punishment. Alexander the Great introduced it to the Mediterranean area and the Romans perfected it as a means of capital punishment.
Normally, there was a permanent stake in the ground. The victim carried the crossbar on his back to the stake. The crossbar usually weighed between 50 and 75 lbs. Sometimes the person was nailed to the crossbar, other times he was tied to it. The crossbar, and victim, were then hoisted into place. One method was to hoist the crossbar into a notch on top of the stake so the whole thing looked like a T. Another method was to place the crossbeam a few feet below the top making a cross. Yet another method was to nail or tie the person to a single stake in the ground. Usually a small sign on a pole with the crime written on it was carried ahead of the victim in front of the procession to the cross. It was then nailed to the cross above the head of the victim.
When nails were used, they were driven through the wrists between the radial and ulna bones and not through the palms since the nail would have ripped through the palm because the palm could not withstand all the weight of the body.
The Physical aspect of suffering in the crucifixion
Jesus agony began in Gethsemane with the sweating of blood. Hematidrosis is the name given to the rare occurrence of tiny blood capillaries in the sweat glands that rupture causing an oozing of blood to occur through the skin.
"And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground," (Luke 22:44).
Next, Jesus was arrested in the Garden of Gethsemane at night. He was brought before the Sanhedrin and there struck by a soldier when Jesus questioned the High Priest.
"And when He had said this, one of the officers standing by gave Jesus a blow, saying, "Is that the way You answer the high priest?" 23 Jesus answered him, "If I have spoken wrongly, bear witness of the wrong; but if rightly, why do you strike Me?" (John 18:22-23).
Jesus was then blindfolded and struck in the face repeatedly. Being blindfolded meant he couldn't "roll with the punches" and the blows would have been that much more destructive. The Bible says that He was beaten so badly He could hardly be recognized.
"And some began to spit at Him, and to blindfold Him, and to beat Him with their fists, and to say to Him, "Prophesy!" And the officers received Him with slaps in the face," (Mark 14:65).
". . . So His appearance was marred more than any man, and His form more than the sons of men," (Isaiah 53:14).
"I gave My back to those who strike Me, and My cheeks to those who pluck out the beard; I did not cover My face from humiliation and spitting," (Isaiah 50:6).
Next, Jesus was stripped of His clothing and then scourged. In scourging, a soldier used a whip called a flagrum consisting of leather straps embedded with metal and glass fragments with small metal balls sewn into the end of each thong. This whip was brought down with full force and when struck against the back of Jesus, was pulled thus tearing the skin off, exposing muscle, and maybe even exposing His very bones. Undoubtedly, His back was reduced to an oozing mass of mutilated flesh. Scourging stops when it is determined that the victim is near death or 39 lashes was reached. 39 was the number of mercy according to Jewish law. By this time, Jesus was in great pain, suffering severe blood loss, and was becoming very weak and thirsty. Only after this was He taken to be crucified.
"Then he released Barabbas for them; but after having Jesus scourged, he delivered Him to be crucified," (Matt. 27:26).
They then stripped Him, put a scarlet robe on Him and placed a crown of thorns on His head. The robe would stick to the congealing blood on His back and when they ripped it from Him later, it would have been very painful and would have helped to continue the bleeding even more. They put a crown of thorns on His head. These thorns were shoved between His scalp and skull as well as ripping and tearing at the skin. Severe bleeding would ensue along with great pain.
"And they spat on Him, and took the reed and began to beat Him on the head. 31 And after they had mocked Him, they took His robe off and put His garments on Him, and led Him away to crucify Him," (Matt. 27:30).
"And after weaving a crown of thorns, they put it on His head, and a reed in His right hand; and they kneeled down before Him and mocked Him, saying, "Hail, King of the Jews!" (Matt. 27:29).
Then Jesus was mocked and beaten another time after the scourging. He would be very weak by this time and probably could not bear the weight of the cross. So, another person was drafted to carry the cross for Him.
"And as they were coming out, they found a man of Cyrene named Simon, whom they pressed into service to bear His cross," (Matt. 27:32).
Jesus was lead away to the cross and finally, He was nailed to a cross-beam. Normally a person was laid down upon the cross beam and a nail driven into one wrist. Then the other hand was pulled very tightly and another nail driven into the other wrist. The nails were usually about 6-8 inches long. Placing the nail in the wrist severs the median nerve resulting in a burning pain as well as paralysis in the hand.
Once Jesus was lifted to the cross, His feet were nailed to it. But, in order to do this, His knees were bent and the feet brought up a bit to allow them to lie flat against the stake so they could be nailed to it. Once suspended, the force of gravity brings the weight of the body down and the shoulders and elbows dislocate by popping out of joint, ripping ligaments.
Because of the outstretched position of the arms, the chest cavity is in a perpetually expanded state and it is very difficult to breathe. With the severe loss of blood from the scourging and crucifixion, Jesus would have become dehydrated and His body would have less blood to carry oxygen. Therefore, His heart would beat faster as it attempted to compensate and His need for oxygen would increase greatly. In order to breath, Jesus had to push up on the nails in His feet to allow His chest enough flexibility to inhale. Pushing up on the nails is not only excruciating, but this meant that He had to scrap His raw, beaten back against the rough wooden stake. This whole process of breathing and exhaling by pushing up on the nails only increases in intensity as time passes. Soon, the body gets to the point of no return and the heart either ruptures or the person dies from asphyxiation. But, before that happened, the blood loss results in extreme thirst as the body craves water to restore the lost blood. Jesus said, "I thirst" (John 19:28), whereupon a soldier offered Him some sour wine (Luke 23:36), but Jesus refused it -- because He would not seek to escape any of the ordeal.
In order to prolong the suffering, sometimes, the Romans would place a very small seat nailed to the stake so that the victim could partially sit on it. This would allow a small amount of rest and would greatly increase the time it took to die, sometimes several days. But in Jesus’ case, since He was so badly beaten before He got to the cross, He died in a short amount of time. It was, therefore, not necessary to break His legs to prevent Him from pushing up on the nails in His feet so He could breath. Jesus died a horrible death.
Crucifixion is the process where a person is nailed or bound to a cross or a stake. It was first used by the Persians and later by the Egyptians, Carthaginians, and Romans as a form of capital punishment. Alexander the Great introduced it to the Mediterranean area and the Romans perfected it as a means of capital punishment.
Normally, there was a permanent stake in the ground. The victim carried the crossbar on his back to the stake. The crossbar usually weighed between 50 and 75 lbs. Sometimes the person was nailed to the crossbar, other times he was tied to it. The crossbar, and victim, were then hoisted into place. One method was to hoist the crossbar into a notch on top of the stake so the whole thing looked like a T. Another method was to place the crossbeam a few feet below the top making a cross. Yet another method was to nail or tie the person to a single stake in the ground. Usually a small sign on a pole with the crime written on it was carried ahead of the victim in front of the procession to the cross. It was then nailed to the cross above the head of the victim.
When nails were used, they were driven through the wrists between the radial and ulna bones and not through the palms since the nail would have ripped through the palm because the palm could not withstand all the weight of the body.
The Physical aspect of suffering in the crucifixion
Jesus agony began in Gethsemane with the sweating of blood. Hematidrosis is the name given to the rare occurrence of tiny blood capillaries in the sweat glands that rupture causing an oozing of blood to occur through the skin.
"And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground," (Luke 22:44).
Next, Jesus was arrested in the Garden of Gethsemane at night. He was brought before the Sanhedrin and there struck by a soldier when Jesus questioned the High Priest.
"And when He had said this, one of the officers standing by gave Jesus a blow, saying, "Is that the way You answer the high priest?" 23 Jesus answered him, "If I have spoken wrongly, bear witness of the wrong; but if rightly, why do you strike Me?" (John 18:22-23).
Jesus was then blindfolded and struck in the face repeatedly. Being blindfolded meant he couldn't "roll with the punches" and the blows would have been that much more destructive. The Bible says that He was beaten so badly He could hardly be recognized.
"And some began to spit at Him, and to blindfold Him, and to beat Him with their fists, and to say to Him, "Prophesy!" And the officers received Him with slaps in the face," (Mark 14:65).
". . . So His appearance was marred more than any man, and His form more than the sons of men," (Isaiah 53:14).
"I gave My back to those who strike Me, and My cheeks to those who pluck out the beard; I did not cover My face from humiliation and spitting," (Isaiah 50:6).
Next, Jesus was stripped of His clothing and then scourged. In scourging, a soldier used a whip called a flagrum consisting of leather straps embedded with metal and glass fragments with small metal balls sewn into the end of each thong. This whip was brought down with full force and when struck against the back of Jesus, was pulled thus tearing the skin off, exposing muscle, and maybe even exposing His very bones. Undoubtedly, His back was reduced to an oozing mass of mutilated flesh. Scourging stops when it is determined that the victim is near death or 39 lashes was reached. 39 was the number of mercy according to Jewish law. By this time, Jesus was in great pain, suffering severe blood loss, and was becoming very weak and thirsty. Only after this was He taken to be crucified.
"Then he released Barabbas for them; but after having Jesus scourged, he delivered Him to be crucified," (Matt. 27:26).
They then stripped Him, put a scarlet robe on Him and placed a crown of thorns on His head. The robe would stick to the congealing blood on His back and when they ripped it from Him later, it would have been very painful and would have helped to continue the bleeding even more. They put a crown of thorns on His head. These thorns were shoved between His scalp and skull as well as ripping and tearing at the skin. Severe bleeding would ensue along with great pain.
"And they spat on Him, and took the reed and began to beat Him on the head. 31 And after they had mocked Him, they took His robe off and put His garments on Him, and led Him away to crucify Him," (Matt. 27:30).
"And after weaving a crown of thorns, they put it on His head, and a reed in His right hand; and they kneeled down before Him and mocked Him, saying, "Hail, King of the Jews!" (Matt. 27:29).
Then Jesus was mocked and beaten another time after the scourging. He would be very weak by this time and probably could not bear the weight of the cross. So, another person was drafted to carry the cross for Him.
"And as they were coming out, they found a man of Cyrene named Simon, whom they pressed into service to bear His cross," (Matt. 27:32).
Jesus was lead away to the cross and finally, He was nailed to a cross-beam. Normally a person was laid down upon the cross beam and a nail driven into one wrist. Then the other hand was pulled very tightly and another nail driven into the other wrist. The nails were usually about 6-8 inches long. Placing the nail in the wrist severs the median nerve resulting in a burning pain as well as paralysis in the hand.
Once Jesus was lifted to the cross, His feet were nailed to it. But, in order to do this, His knees were bent and the feet brought up a bit to allow them to lie flat against the stake so they could be nailed to it. Once suspended, the force of gravity brings the weight of the body down and the shoulders and elbows dislocate by popping out of joint, ripping ligaments.
Because of the outstretched position of the arms, the chest cavity is in a perpetually expanded state and it is very difficult to breathe. With the severe loss of blood from the scourging and crucifixion, Jesus would have become dehydrated and His body would have less blood to carry oxygen. Therefore, His heart would beat faster as it attempted to compensate and His need for oxygen would increase greatly. In order to breath, Jesus had to push up on the nails in His feet to allow His chest enough flexibility to inhale. Pushing up on the nails is not only excruciating, but this meant that He had to scrap His raw, beaten back against the rough wooden stake. This whole process of breathing and exhaling by pushing up on the nails only increases in intensity as time passes. Soon, the body gets to the point of no return and the heart either ruptures or the person dies from asphyxiation. But, before that happened, the blood loss results in extreme thirst as the body craves water to restore the lost blood. Jesus said, "I thirst" (John 19:28), whereupon a soldier offered Him some sour wine (Luke 23:36), but Jesus refused it -- because He would not seek to escape any of the ordeal.
In order to prolong the suffering, sometimes, the Romans would place a very small seat nailed to the stake so that the victim could partially sit on it. This would allow a small amount of rest and would greatly increase the time it took to die, sometimes several days. But in Jesus’ case, since He was so badly beaten before He got to the cross, He died in a short amount of time. It was, therefore, not necessary to break His legs to prevent Him from pushing up on the nails in His feet so He could breath. Jesus died a horrible death.
Wednesday, April 08, 2009
Judas the Traitor
“He who was betraying Him gave them a sign, saying, ‘Whomever I shall kiss, He is the one; seize Him.’ And immediately he came to Jesus and said, ‘Hail, Rabbi!’ and kissed Him. And Jesus said to him, ‘Friend, do what you have come for.’ ”
Matthew 26:48–50
***
Judas Iscariot, in his attitudes and actions, is a classic example of the false believer.
As one of the Twelve, Judas was extremely disappointed at the kind of Messiah Jesus turned out to be. Instead of teaching the disciples how to conquer and control, Jesus taught them how to submit and serve. Any ambitions Judas might have had for gaining wealth, power, or prestige by being a close follower of Jesus were frustrated.
Judas’ compulsive unbelief, combined with his relentless greed and ambition, found a perverse, temporal fulfillment when Satan entered him, and he struck a deal with the Jewish leaders to betray Jesus for money (Luke 22:3–6). As one possessed by the Devil, Judas’s evil actions were no longer his own, though he was still responsible for them.
Judas could have chosen any of several ways to identify Jesus to the mob, but under Satan’s direction he selected a kiss. This kiss was normally given as a sign of affection between close friends or between pupil and teacher. In the context of Judas’ scheme, however, the kiss could hardly have been more despicable because he twisted its meaning so cynically. It is hard to imagine what grief Jesus must have felt when the one who had been treasurer for the Twelve brashly came forward, said “Hail, Rabbi!” and kissed his Master.
Judas’ situation was unique, but his basic attitude is typical of all false believers. The church has always had those who hypocritically profess allegiance to Christ but at heart are really His enemies. Whether it is to advance their business or profession, gain social acceptance, or salve a guilty conscience, hypocrites identify with the church for various reasons. But like Judas, their basic motivation is sinful self–interest.
May God give us the courage to examine our hearts and repent of such traits, and the discernment to deal biblically with false believers in the church.
***
Suggestions for Prayer: Ask God to graciously protect the integrity and purity of your local church.
For Further Study: Read the Epistle of Jude, and list the key traits of false teachers.
What should you know and do regarding such people (vv. 17–23)?
John MacArthur
Matthew 26:48–50
***
Judas Iscariot, in his attitudes and actions, is a classic example of the false believer.
As one of the Twelve, Judas was extremely disappointed at the kind of Messiah Jesus turned out to be. Instead of teaching the disciples how to conquer and control, Jesus taught them how to submit and serve. Any ambitions Judas might have had for gaining wealth, power, or prestige by being a close follower of Jesus were frustrated.
Judas’ compulsive unbelief, combined with his relentless greed and ambition, found a perverse, temporal fulfillment when Satan entered him, and he struck a deal with the Jewish leaders to betray Jesus for money (Luke 22:3–6). As one possessed by the Devil, Judas’s evil actions were no longer his own, though he was still responsible for them.
Judas could have chosen any of several ways to identify Jesus to the mob, but under Satan’s direction he selected a kiss. This kiss was normally given as a sign of affection between close friends or between pupil and teacher. In the context of Judas’ scheme, however, the kiss could hardly have been more despicable because he twisted its meaning so cynically. It is hard to imagine what grief Jesus must have felt when the one who had been treasurer for the Twelve brashly came forward, said “Hail, Rabbi!” and kissed his Master.
Judas’ situation was unique, but his basic attitude is typical of all false believers. The church has always had those who hypocritically profess allegiance to Christ but at heart are really His enemies. Whether it is to advance their business or profession, gain social acceptance, or salve a guilty conscience, hypocrites identify with the church for various reasons. But like Judas, their basic motivation is sinful self–interest.
May God give us the courage to examine our hearts and repent of such traits, and the discernment to deal biblically with false believers in the church.
***
Suggestions for Prayer: Ask God to graciously protect the integrity and purity of your local church.
For Further Study: Read the Epistle of Jude, and list the key traits of false teachers.
What should you know and do regarding such people (vv. 17–23)?
John MacArthur
Monday, March 30, 2009
Avoiding Temptations
“And do not lead us into temptation, but deliver us from evil” (Matt. 6:13).
✧✧✧
Don’t let your trials turn into temptations.
When we hear the English word temptation, we usually think of a solicitation to evil. But “temptation” in Matthew 6:13 translates a Greek word that can refer either to a trial that God permits in order to refine your spiritual character (James 1:2–4) or a temptation that Satan or your flesh brings to incite you to sin (Matt. 4:1; James 1:13–15). Both are valid translations.
I believe “temptation” in Matthew 6:13 refers in part to trials. Even though we know God uses trials for our good, it’s still good to pray that He won’t allow us to be caught in a trial that becomes an irresistible temptation. That can happen if we’re spiritually weak or ill-prepared to deal with a situation.
God will never test you beyond what you’re able to endure (1 Cor. 10:13), but resisting temptation requires spiritual discipline and divine resources. Praying for God to deliver you from trials that might overcome you is a safeguard against leaning on your own strength and neglecting His power.
God tested Joseph by allowing him to be sold into slavery by his brothers, falsely accused by an adulterous woman, and unjustly imprisoned by a jealous husband. But Joseph knew that God’s hand was on his life. That’s why he could later say to his brothers, “You meant evil against me, but God meant it for good in order to … preserve many people alive” (Gen. 50:20). Joseph was ready for the test and passed it beautifully!
Jesus Himself was led by the Spirit into the wilderness to be tempted by the Devil (Matt. 4:1). God wanted to test Him to prove His virtue, but Satan wanted to tempt Him to destroy His virtue. Jesus, too, was victorious.
When you experience trials, don’t let them turn into temptations. Recognize God’s purposes and seek His strength. Learn from the example of those who have successfully endured the same trials. Be assured that God is in control and is using each trial to mold your character and to teach you greater dependence on Him.
✧✧✧
Suggestions for Prayer: Thank God for the trials He brings your way. ✧ Ask Him to help you see your trials as means by which He strengthens you and glorifies Himself.
For Further Study: Read Psalm 119:11, Matthew 26:41, Ephesians 6:10–18, and James 4:7. What do those verses teach you about dealing with temptation?
John MacArthur
✧✧✧
Don’t let your trials turn into temptations.
When we hear the English word temptation, we usually think of a solicitation to evil. But “temptation” in Matthew 6:13 translates a Greek word that can refer either to a trial that God permits in order to refine your spiritual character (James 1:2–4) or a temptation that Satan or your flesh brings to incite you to sin (Matt. 4:1; James 1:13–15). Both are valid translations.
I believe “temptation” in Matthew 6:13 refers in part to trials. Even though we know God uses trials for our good, it’s still good to pray that He won’t allow us to be caught in a trial that becomes an irresistible temptation. That can happen if we’re spiritually weak or ill-prepared to deal with a situation.
God will never test you beyond what you’re able to endure (1 Cor. 10:13), but resisting temptation requires spiritual discipline and divine resources. Praying for God to deliver you from trials that might overcome you is a safeguard against leaning on your own strength and neglecting His power.
God tested Joseph by allowing him to be sold into slavery by his brothers, falsely accused by an adulterous woman, and unjustly imprisoned by a jealous husband. But Joseph knew that God’s hand was on his life. That’s why he could later say to his brothers, “You meant evil against me, but God meant it for good in order to … preserve many people alive” (Gen. 50:20). Joseph was ready for the test and passed it beautifully!
Jesus Himself was led by the Spirit into the wilderness to be tempted by the Devil (Matt. 4:1). God wanted to test Him to prove His virtue, but Satan wanted to tempt Him to destroy His virtue. Jesus, too, was victorious.
When you experience trials, don’t let them turn into temptations. Recognize God’s purposes and seek His strength. Learn from the example of those who have successfully endured the same trials. Be assured that God is in control and is using each trial to mold your character and to teach you greater dependence on Him.
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Suggestions for Prayer: Thank God for the trials He brings your way. ✧ Ask Him to help you see your trials as means by which He strengthens you and glorifies Himself.
For Further Study: Read Psalm 119:11, Matthew 26:41, Ephesians 6:10–18, and James 4:7. What do those verses teach you about dealing with temptation?
John MacArthur
Tuesday, March 17, 2009
13 Heresies in "The Shack"
1. God the Father was crucified with Jesus.
Because God's eyes are pure and cannot look upon sin, the Bible says that God would not look upon His own beloved Son as He hung on the Cross, carrying our sins (Habakkuk 1:13; Matthew 27:45).
2. God is limited by His love and cannot practice justice.
The Bible declares that God's love and His justice are two sides of the same coin — equally a part of the personality and the character of God (Isaiah 61:8; Hosea 2:19).
3. On the Cross, God forgave all of humanity, whether they repent or not. Some choose a relationship with Him, but He forgives them all regardless.
Jesus explained that only those who come to Him will be saved (John 14:6).
4. Hierarchical structures, whether they are in the Church or in the government, are evil.
Our God is a God of order (Job 25:2).
5. God will never judge people for their sins.
The Word of God repeatedly invites people to escape from the judgment of God by believing in Jesus Christ, His Son (Romans 2:16; 2 Timothy 4:1-3).
6. There is not a hierarchical structure in the Godhead, just a circle of unity.
The Bible says that Jesus submitted to the will of the Father. This doesn't mean that one Person is higher or better than the other; just unique. Jesus said, "I came to do the will of Him who sent me. I am here to obey my Father." Jesus also said, "I will send you the Holy Spirit" (John 4:34, 6:44, 14:26, 15:26).
7. God submits to human wishes and choices.
Far from God submitting to us, Jesus said, "Narrow is the way that leads to eternal life." We are to submit to Him in all things, for His glory and because of what He has accomplished for us (Matthew 7:13-15).
8. Justice will never take place because of love.
The Bible teaches that when God's love is rejected, and when the offer of salvation and forgiveness is rejected, justice must take place or God has sent Jesus Christ to die on the cross for nothing (Matthew 12:20; Romans 3:25-26).
9. There is no such a thing as eternal judgment or torment in hell.
Jesus' own description of hell is vivid ... it cannot be denied (Luke 12:5, 16:23).
10. Jesus is walking with all people in their different journeys to God, and it doesn't matter which way you get to Him.
Jesus said, "I am the way, the truth, and the life, and no one will come to the Father but by me" (John 14:6).
11. Jesus is constantly being transformed along with us.
Jesus, who dwells in the splendor of heaven, sits at the right hand of God, reigning and ruling the universe. The Bible says, "In Him there is no change, for He is yesterday, today, and forever" (Hebrews 11:12, 13:8; James 1:17).
12. There is no need for faith or reconciliation with God because everyone will make it to heaven.
Jesus said, "Only those who believe in me will have eternal life" (John 3:15, 3:36, 5:24, 6:40).
13. The Bible is not true because it reduces God to paper.
The Bible is God-breathed. Sure, there were many men through 1,800 years who put pen to paper (so to speak), each from different professions and different backgrounds, but the Holy Spirit infused their work with God's words. These men were writing the same message from Genesis to Revelation. If you want to read more about the place of Christ in the Scripture, read "We Preach Christ" (2 Timothy 3:16).
Because God's eyes are pure and cannot look upon sin, the Bible says that God would not look upon His own beloved Son as He hung on the Cross, carrying our sins (Habakkuk 1:13; Matthew 27:45).
2. God is limited by His love and cannot practice justice.
The Bible declares that God's love and His justice are two sides of the same coin — equally a part of the personality and the character of God (Isaiah 61:8; Hosea 2:19).
3. On the Cross, God forgave all of humanity, whether they repent or not. Some choose a relationship with Him, but He forgives them all regardless.
Jesus explained that only those who come to Him will be saved (John 14:6).
4. Hierarchical structures, whether they are in the Church or in the government, are evil.
Our God is a God of order (Job 25:2).
5. God will never judge people for their sins.
The Word of God repeatedly invites people to escape from the judgment of God by believing in Jesus Christ, His Son (Romans 2:16; 2 Timothy 4:1-3).
6. There is not a hierarchical structure in the Godhead, just a circle of unity.
The Bible says that Jesus submitted to the will of the Father. This doesn't mean that one Person is higher or better than the other; just unique. Jesus said, "I came to do the will of Him who sent me. I am here to obey my Father." Jesus also said, "I will send you the Holy Spirit" (John 4:34, 6:44, 14:26, 15:26).
7. God submits to human wishes and choices.
Far from God submitting to us, Jesus said, "Narrow is the way that leads to eternal life." We are to submit to Him in all things, for His glory and because of what He has accomplished for us (Matthew 7:13-15).
8. Justice will never take place because of love.
The Bible teaches that when God's love is rejected, and when the offer of salvation and forgiveness is rejected, justice must take place or God has sent Jesus Christ to die on the cross for nothing (Matthew 12:20; Romans 3:25-26).
9. There is no such a thing as eternal judgment or torment in hell.
Jesus' own description of hell is vivid ... it cannot be denied (Luke 12:5, 16:23).
10. Jesus is walking with all people in their different journeys to God, and it doesn't matter which way you get to Him.
Jesus said, "I am the way, the truth, and the life, and no one will come to the Father but by me" (John 14:6).
11. Jesus is constantly being transformed along with us.
Jesus, who dwells in the splendor of heaven, sits at the right hand of God, reigning and ruling the universe. The Bible says, "In Him there is no change, for He is yesterday, today, and forever" (Hebrews 11:12, 13:8; James 1:17).
12. There is no need for faith or reconciliation with God because everyone will make it to heaven.
Jesus said, "Only those who believe in me will have eternal life" (John 3:15, 3:36, 5:24, 6:40).
13. The Bible is not true because it reduces God to paper.
The Bible is God-breathed. Sure, there were many men through 1,800 years who put pen to paper (so to speak), each from different professions and different backgrounds, but the Holy Spirit infused their work with God's words. These men were writing the same message from Genesis to Revelation. If you want to read more about the place of Christ in the Scripture, read "We Preach Christ" (2 Timothy 3:16).
Wednesday, March 11, 2009
The Motive of the Church
To Him be glory in the church.
Ephesians 3:21
If you were to survey a group of people and ask them to name the primary purpose of the church, you would probably get a variety of answers.
Some might suggest that the church is a place to form friendships with godly people. It’s where believers strengthen each other in faith and where love is cultivated and shared.
Others might suggest that the mission of the church is teaching the Word, training believers for various responsibilities, and instructing children and young people with the purpose of helping them mature in Christ.
Still others might say that another purpose of the church is to praise God. The church is a community of praise that exalts God for who He is and what He has done. Some would suggest that since praise is the central activity of heaven, it must also be the primary responsibility of those on earth.
But as important as fellowship, teaching, and praise are, the primary motive of the church is to glorify God. The apostle Paul described salvation as being “to the praise of the glory of his grace”(Eph. 1:6).
MacArthur, John: Truth for Today
Ephesians 3:21
If you were to survey a group of people and ask them to name the primary purpose of the church, you would probably get a variety of answers.
Some might suggest that the church is a place to form friendships with godly people. It’s where believers strengthen each other in faith and where love is cultivated and shared.
Others might suggest that the mission of the church is teaching the Word, training believers for various responsibilities, and instructing children and young people with the purpose of helping them mature in Christ.
Still others might say that another purpose of the church is to praise God. The church is a community of praise that exalts God for who He is and what He has done. Some would suggest that since praise is the central activity of heaven, it must also be the primary responsibility of those on earth.
But as important as fellowship, teaching, and praise are, the primary motive of the church is to glorify God. The apostle Paul described salvation as being “to the praise of the glory of his grace”(Eph. 1:6).
MacArthur, John: Truth for Today
Monday, March 09, 2009
Praying for Others
“We have sinned, committed iniquity, acted wickedly, and rebelled, even turning aside from Thy commandments and ordinances. … We have not listened to Thy servants the prophets. … Open shame belongs to us, O Lord … because we have sinned against Thee. … Indeed all Israel has transgressed Thy law and turned aside, not obeying Thy voice. … Thy people have become a reproach to all those around us” (Dan. 9:5–16).
✧✧✧
Others should be the primary focus of your prayers.
In verses 5–16 Daniel identifies with his people and intercedes on their behalf. That’s a common practice in Scripture. For example, Moses interceded for the Israelites after they sinned by worshiping the golden calf (Ex. 32:11–13).
All Paul’s recorded prayers are intercessions. In Ephesians 6:18 he instructs us to “be on the alert with all perseverance and petition for all the saints.” In 1 Timothy 2:1–4 he says, “I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, in order that we may lead a tranquil and quiet life in all godliness and dignity. This is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.”
Similarly, the Lord’s prayers are replete with intercessions. Even when hanging in agony on the cross, He prayed for His persecutors: “Father, forgive them; for they do not know what they are doing” (Luke 23:34).
When God placed us into the Body of Christ, He made us dependent on one another. When one member suffers, all suffer with it; when one is honored, all rejoice with it (1 Cor. 12:26). That’s why Jesus instructed us to pray, “Give us this day our daily bread. And forgive us our debts. … And do not lead us into temptation, but deliver us from evil” (Matt. 6:11–13, emphasis added).
Let your prayers reflect a corporate and selfless mentality that embraces the needs of others.
✧✧✧
Suggestions for Prayer: Thank God for the people who have prayed for you over the years. Be aware of those for whom you should be praying. ✧ Sometimes the demands of prayer can seem overwhelming because there’s so much to pray for, but be faithful, knowing that your prayers are a delight to the Lord (Prov. 15:8).
For Further Study: Read John 17, noting how Jesus interceded for His disciples.
MacArthur, John: Drawing Near
✧✧✧
Others should be the primary focus of your prayers.
In verses 5–16 Daniel identifies with his people and intercedes on their behalf. That’s a common practice in Scripture. For example, Moses interceded for the Israelites after they sinned by worshiping the golden calf (Ex. 32:11–13).
All Paul’s recorded prayers are intercessions. In Ephesians 6:18 he instructs us to “be on the alert with all perseverance and petition for all the saints.” In 1 Timothy 2:1–4 he says, “I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, in order that we may lead a tranquil and quiet life in all godliness and dignity. This is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.”
Similarly, the Lord’s prayers are replete with intercessions. Even when hanging in agony on the cross, He prayed for His persecutors: “Father, forgive them; for they do not know what they are doing” (Luke 23:34).
When God placed us into the Body of Christ, He made us dependent on one another. When one member suffers, all suffer with it; when one is honored, all rejoice with it (1 Cor. 12:26). That’s why Jesus instructed us to pray, “Give us this day our daily bread. And forgive us our debts. … And do not lead us into temptation, but deliver us from evil” (Matt. 6:11–13, emphasis added).
Let your prayers reflect a corporate and selfless mentality that embraces the needs of others.
✧✧✧
Suggestions for Prayer: Thank God for the people who have prayed for you over the years. Be aware of those for whom you should be praying. ✧ Sometimes the demands of prayer can seem overwhelming because there’s so much to pray for, but be faithful, knowing that your prayers are a delight to the Lord (Prov. 15:8).
For Further Study: Read John 17, noting how Jesus interceded for His disciples.
MacArthur, John: Drawing Near
Sunday, March 08, 2009
Confessing Your Sins
“I prayed to the Lord my God and confessed” (Dan. 9:4).
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God will not respond to self-righteous prayers.
In Luke 18 Jesus told a parable to people who were trusting in their own self-righteousness. He said, “Two men went up into the temple to pray, one a Pharisee, and the other a tax-gatherer. The Pharisee stood and was praying thus to himself, ‘God, I thank Thee that I am not like other people, swindlers, unjust, adulterers, or even like this tax-gatherer. I fast twice a week; I pay tithes of all that I get.’ But the tax-gatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted” (vv. 10–14).
Apart from God’s mercy we cannot enter into God’s presence. The tax-gatherer knew that and pled for forgiveness. The Pharisee missed the point and went away without forgiveness.
Like the tax-gatherer, Daniel approached God with an attitude of confession and self-denial. He could have reminded God of his years of faithful service while in Babylon, but that didn’t enter his mind. He knew that in himself there was nothing to commend him to God. His only thought was for mercy for himself and his people, so God’s purposes could be realized through them.
As a Christian, you have the wonderful privilege of boldly entering into God’s presence “with a sincere heart in full assurance of faith” (Heb. 10:22). That privilege is rooted in God’s grace through Christ’s sacrifice and leaves no room for presumption or self-righteousness. Always guard your attitude in prayer so you don’t unwittingly slip into a Pharisaic mentality.
✧✧✧
Suggestions for Prayer: Memorize Psalm 117:1–118:1, and recite it often as a hymn of praise to the Lord.
For Further Study: Jesus had much to say about the self-righteous scribes and Pharisees of His day. Read Matthew 23, noting His scathing denunciations of their hypocritical attitudes and practices.
MacArthur, John: Drawing Near
✧✧✧
God will not respond to self-righteous prayers.
In Luke 18 Jesus told a parable to people who were trusting in their own self-righteousness. He said, “Two men went up into the temple to pray, one a Pharisee, and the other a tax-gatherer. The Pharisee stood and was praying thus to himself, ‘God, I thank Thee that I am not like other people, swindlers, unjust, adulterers, or even like this tax-gatherer. I fast twice a week; I pay tithes of all that I get.’ But the tax-gatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted” (vv. 10–14).
Apart from God’s mercy we cannot enter into God’s presence. The tax-gatherer knew that and pled for forgiveness. The Pharisee missed the point and went away without forgiveness.
Like the tax-gatherer, Daniel approached God with an attitude of confession and self-denial. He could have reminded God of his years of faithful service while in Babylon, but that didn’t enter his mind. He knew that in himself there was nothing to commend him to God. His only thought was for mercy for himself and his people, so God’s purposes could be realized through them.
As a Christian, you have the wonderful privilege of boldly entering into God’s presence “with a sincere heart in full assurance of faith” (Heb. 10:22). That privilege is rooted in God’s grace through Christ’s sacrifice and leaves no room for presumption or self-righteousness. Always guard your attitude in prayer so you don’t unwittingly slip into a Pharisaic mentality.
✧✧✧
Suggestions for Prayer: Memorize Psalm 117:1–118:1, and recite it often as a hymn of praise to the Lord.
For Further Study: Jesus had much to say about the self-righteous scribes and Pharisees of His day. Read Matthew 23, noting His scathing denunciations of their hypocritical attitudes and practices.
MacArthur, John: Drawing Near
Saturday, March 07, 2009
Deny Yourself
“I prayed to the Lord my God and confessed” (Dan. 9:4).
✧✧✧
God will not respond to self-righteous prayers.
In Luke 18 Jesus told a parable to people who were trusting in their own self-righteousness. He said, “Two men went up into the temple to pray, one a Pharisee, and the other a tax-gatherer. The Pharisee stood and was praying thus to himself, ‘God, I thank Thee that I am not like other people, swindlers, unjust, adulterers, or even like this tax-gatherer. I fast twice a week; I pay tithes of all that I get.’ But the tax-gatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted” (vv. 10–14).
Apart from God’s mercy we cannot enter into God’s presence. The tax-gatherer knew that and pled for forgiveness. The Pharisee missed the point and went away without forgiveness.
Like the tax-gatherer, Daniel approached God with an attitude of confession and self-denial. He could have reminded God of his years of faithful service while in Babylon, but that didn’t enter his mind. He knew that in himself there was nothing to commend him to God. His only thought was for mercy for himself and his people, so God’s purposes could be realized through them.
As a Christian, you have the wonderful privilege of boldly entering into God’s presence “with a sincere heart in full assurance of faith” (Heb. 10:22). That privilege is rooted in God’s grace through Christ’s sacrifice and leaves no room for presumption or self-righteousness. Always guard your attitude in prayer so you don’t unwittingly slip into a Pharisaic mentality.
✧✧✧
Suggestions for Prayer: Memorize Psalm 117:1–118:1, and recite it often as a hymn of praise to the Lord.
For Further Study: Jesus had much to say about the self-righteous scribes and Pharisees of His day. Read Matthew 23, noting His scathing denunciations of their hypocritical attitudes and practices.
MacArthur, John: Drawing Near
✧✧✧
God will not respond to self-righteous prayers.
In Luke 18 Jesus told a parable to people who were trusting in their own self-righteousness. He said, “Two men went up into the temple to pray, one a Pharisee, and the other a tax-gatherer. The Pharisee stood and was praying thus to himself, ‘God, I thank Thee that I am not like other people, swindlers, unjust, adulterers, or even like this tax-gatherer. I fast twice a week; I pay tithes of all that I get.’ But the tax-gatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted” (vv. 10–14).
Apart from God’s mercy we cannot enter into God’s presence. The tax-gatherer knew that and pled for forgiveness. The Pharisee missed the point and went away without forgiveness.
Like the tax-gatherer, Daniel approached God with an attitude of confession and self-denial. He could have reminded God of his years of faithful service while in Babylon, but that didn’t enter his mind. He knew that in himself there was nothing to commend him to God. His only thought was for mercy for himself and his people, so God’s purposes could be realized through them.
As a Christian, you have the wonderful privilege of boldly entering into God’s presence “with a sincere heart in full assurance of faith” (Heb. 10:22). That privilege is rooted in God’s grace through Christ’s sacrifice and leaves no room for presumption or self-righteousness. Always guard your attitude in prayer so you don’t unwittingly slip into a Pharisaic mentality.
✧✧✧
Suggestions for Prayer: Memorize Psalm 117:1–118:1, and recite it often as a hymn of praise to the Lord.
For Further Study: Jesus had much to say about the self-righteous scribes and Pharisees of His day. Read Matthew 23, noting His scathing denunciations of their hypocritical attitudes and practices.
MacArthur, John: Drawing Near
Thursday, March 05, 2009
Praying with Fervency
I gave my attention to the Lord God to seek Him by prayer and supplications, with fasting, sackcloth, and ashes” (Dan. 9:3).
✧✧✧
The more you understand God’s holiness, the more you’ll recognize your own sinfulness.
People view prayer differently. For some it is a last resort after all human options have been exhausted: “All I can do now is pray for you!” Others liken it to a spiritual spare tire—something used only in the event of an emergency. Many who should thrive on prayer have been lulled into complacency by an affluent and godless society.
Daniel, however, saw prayer as an opportunity to express the passion and fervency of his heart to the God he loved and served. In Daniel 9:3 he says, “I gave my attention to the Lord God to seek Him.” That implies he set apart a specific time to devote to thoughtful, earnest, and fervent prayer. That is further supported by the way he prepared himself through fasting and donning sackcloth and ashes—symbols of humility and deep contrition over sin.
It might seem unusual for a man of Daniel’s spiritual stature to be overwhelmed by his sense of sin, but the closer one draws to God, the more aware he is of his sinfulness. We see that in Paul, who called himself the “foremost” of all sinners (1 Tim. 1:15). That might seem like a ridiculous statement to us, but Paul saw sin for what it was. So did Daniel.
The title “Lord God” in verse 3 emphasizes God’s sovereign rule over all things. Daniel knew that God had permitted the Babylonian Captivity and that He alone could deliver His people from it. Consequently, Daniel gave the Lord his undivided attention as he prayed and sought mercy for himself and his people.
Daniel’s fervency is a rebuke to much of the flippancy we hear in prayer today. It was profound because it was generated by God’s Word and grounded in His will.
James 5:16 says, “The effectual fervent prayer of a righteous man availeth much” (kjv). Be like Daniel—a righteous person who prays fervently with great effect.
✧✧✧
Suggestions for Prayer: Ask God to give you a greater sense of fervency in prayer. ✧ Be sensitive to any sin that might be hindering your prayers.
For Further Study: Read Luke 11:5–13. ✧ What parable did Jesus tell to illustrate the benefits of humble, persistent prayer? ✧ How did Jesus contrast earthly fathers with their Heavenly Father.
~John MacArthur
✧✧✧
The more you understand God’s holiness, the more you’ll recognize your own sinfulness.
People view prayer differently. For some it is a last resort after all human options have been exhausted: “All I can do now is pray for you!” Others liken it to a spiritual spare tire—something used only in the event of an emergency. Many who should thrive on prayer have been lulled into complacency by an affluent and godless society.
Daniel, however, saw prayer as an opportunity to express the passion and fervency of his heart to the God he loved and served. In Daniel 9:3 he says, “I gave my attention to the Lord God to seek Him.” That implies he set apart a specific time to devote to thoughtful, earnest, and fervent prayer. That is further supported by the way he prepared himself through fasting and donning sackcloth and ashes—symbols of humility and deep contrition over sin.
It might seem unusual for a man of Daniel’s spiritual stature to be overwhelmed by his sense of sin, but the closer one draws to God, the more aware he is of his sinfulness. We see that in Paul, who called himself the “foremost” of all sinners (1 Tim. 1:15). That might seem like a ridiculous statement to us, but Paul saw sin for what it was. So did Daniel.
The title “Lord God” in verse 3 emphasizes God’s sovereign rule over all things. Daniel knew that God had permitted the Babylonian Captivity and that He alone could deliver His people from it. Consequently, Daniel gave the Lord his undivided attention as he prayed and sought mercy for himself and his people.
Daniel’s fervency is a rebuke to much of the flippancy we hear in prayer today. It was profound because it was generated by God’s Word and grounded in His will.
James 5:16 says, “The effectual fervent prayer of a righteous man availeth much” (kjv). Be like Daniel—a righteous person who prays fervently with great effect.
✧✧✧
Suggestions for Prayer: Ask God to give you a greater sense of fervency in prayer. ✧ Be sensitive to any sin that might be hindering your prayers.
For Further Study: Read Luke 11:5–13. ✧ What parable did Jesus tell to illustrate the benefits of humble, persistent prayer? ✧ How did Jesus contrast earthly fathers with their Heavenly Father.
~John MacArthur
Wednesday, March 04, 2009
Praying According to God's Word
“I, Daniel, observed in the books the number of the years which was revealed as the word of the Lord to Jeremiah the prophet for the completion of the desolations of Jerusalem, namely, seventy years. So I gave my attention to the Lord God to seek Him by prayer and supplications” (Dan. 9:2–3).
✧✧✧
God’s sovereignty doesn’t eliminate the need for prayer.
Have you ever wondered if it’s Biblical to pray for things God has already promised in His Word to do? Is it proper to pray, say, for the salvation of sinners, knowing that God will redeem all the elect anyway, or for Christ’s return, knowing it is a sure thing? Daniel gives us a clear answer.
God prophesied through Jeremiah that the Babylonian Captivity would last seventy years (Jer. 25:11–12). When Daniel read that prophecy, he realized that the time was near for his people to return to their homeland. That inspired him to pray fervently.
In Daniel 9:19 he cries out, “O Lord, hear! O Lord, forgive! O Lord, listen and take action! For Thine own sake, O my God, do not delay.” He was in tune with God’s Word and understood that somehow his prayers were part of God’s plan.
The exact relationship between God’s sovereignty and our prayers is a mystery, but it is clear that somehow God’s Word and our prayers are co-laborers in achieving God’s will.
Like Daniel, you and I live in a time when many of God’s promises seem near fulfillment. Never before have world events pointed so dramatically to the nearness of the return of our Lord. Consequently, this is not the time for complacency or over-enthusiastic speculation. It is the time for careful Bible study and fervent prayer.
✧✧✧
Suggestions for Prayer: Thank God for His faithfulness and the sure promises of His Word. ✧ Ask Him for spiritual wisdom and insight to discern His will and then live accordingly.
For Further Study: Jeremiah 24:1–25:13 gives some background to Judah’s captivity in Babylon. After reading those verses, answer these questions: ✧ To what kind of fruit did God liken Judah? ✧ What did God say would happen to King Zedekiah? ✧ What warning did the prophets give to Judah? ✧ What was Judah’s response? ✧ How would God deal with Babylon?
MacArthur, John: Drawing Near
✧✧✧
God’s sovereignty doesn’t eliminate the need for prayer.
Have you ever wondered if it’s Biblical to pray for things God has already promised in His Word to do? Is it proper to pray, say, for the salvation of sinners, knowing that God will redeem all the elect anyway, or for Christ’s return, knowing it is a sure thing? Daniel gives us a clear answer.
God prophesied through Jeremiah that the Babylonian Captivity would last seventy years (Jer. 25:11–12). When Daniel read that prophecy, he realized that the time was near for his people to return to their homeland. That inspired him to pray fervently.
In Daniel 9:19 he cries out, “O Lord, hear! O Lord, forgive! O Lord, listen and take action! For Thine own sake, O my God, do not delay.” He was in tune with God’s Word and understood that somehow his prayers were part of God’s plan.
The exact relationship between God’s sovereignty and our prayers is a mystery, but it is clear that somehow God’s Word and our prayers are co-laborers in achieving God’s will.
Like Daniel, you and I live in a time when many of God’s promises seem near fulfillment. Never before have world events pointed so dramatically to the nearness of the return of our Lord. Consequently, this is not the time for complacency or over-enthusiastic speculation. It is the time for careful Bible study and fervent prayer.
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Suggestions for Prayer: Thank God for His faithfulness and the sure promises of His Word. ✧ Ask Him for spiritual wisdom and insight to discern His will and then live accordingly.
For Further Study: Jeremiah 24:1–25:13 gives some background to Judah’s captivity in Babylon. After reading those verses, answer these questions: ✧ To what kind of fruit did God liken Judah? ✧ What did God say would happen to King Zedekiah? ✧ What warning did the prophets give to Judah? ✧ What was Judah’s response? ✧ How would God deal with Babylon?
MacArthur, John: Drawing Near
Tuesday, March 03, 2009
Uncompromising Prayer
“In the first year of Darius the son of Ahasuerus … I gave my attention to the Lord God to seek Him by prayer” (Dan. 9:1–3).
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Uncompromising prayer brings glory to God.
Daniel’s prayer in Daniel 9:1–19 illustrates the key elements of effective intercessory prayer. Those elements will serve as the focus of our studies for several days, but first some background to Daniel’s prayer will be helpful.
Verse 1 says that Daniel prayed in the first year of the reign of King Darius, the first great king of the Medo-Persian Empire. About sixty-five years earlier, God had punished the sinful kingdom of Judah by allowing King Nebuchadnezzar of Babylon to conquer Jerusalem and take Israelite captives back to Babylon.
Subsequently the Babylonian Empire fell to the Medo-Persian Empire. Darius conquered Babylon on the night King Belshazzar threw a drunken festival at which God wrote the doom of his kingdom on the wall (Dan. 5:24–28).
Daniel was among the captives originally transported to Babylon by Nebuchadnezzar. Throughout the lengthy captivity period, he never forgot he was God’s child and always represented God properly despite his difficult circumstances. He was a man of uncommon wisdom and courage. His trust in God was unwavering and his commitment to prayer uncompromising—even when his prayers could have cost him his life (Dan. 6:4–11).
As a result, God protected him, exalted him, and was glorified through him—as evidenced by King Darius’ decree that everyone in the kingdom was to fear and tremble before Daniel’s great God (Dan. 6:26).
Since Daniel understood the priority of prayer, he refused to be intimidated or distracted from it. His commitment is worthy of imitation. Can that be said of you? If everyone followed your pattern of prayer, would God’s Kingdom be strengthened?
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Suggestions for Prayer: Consistency is important in prayer. You might try praying for different requests on specific days. For example, on Mondays you could pray for your governmental leaders, on Tuesdays for your pastor and the ministries of your church, etc.
For Further Study: Read Daniel 6. ✧ What rank did Daniel hold? ✧ Why did King Darius want to promote Daniel? ✧ What was the reaction of the commissioners and satraps to Daniel’s popularity? ✧ How did they deceive the king? ✧ How did God protect Daniel?
MacArthur, John: Drawing Near
✧✧✧
Uncompromising prayer brings glory to God.
Daniel’s prayer in Daniel 9:1–19 illustrates the key elements of effective intercessory prayer. Those elements will serve as the focus of our studies for several days, but first some background to Daniel’s prayer will be helpful.
Verse 1 says that Daniel prayed in the first year of the reign of King Darius, the first great king of the Medo-Persian Empire. About sixty-five years earlier, God had punished the sinful kingdom of Judah by allowing King Nebuchadnezzar of Babylon to conquer Jerusalem and take Israelite captives back to Babylon.
Subsequently the Babylonian Empire fell to the Medo-Persian Empire. Darius conquered Babylon on the night King Belshazzar threw a drunken festival at which God wrote the doom of his kingdom on the wall (Dan. 5:24–28).
Daniel was among the captives originally transported to Babylon by Nebuchadnezzar. Throughout the lengthy captivity period, he never forgot he was God’s child and always represented God properly despite his difficult circumstances. He was a man of uncommon wisdom and courage. His trust in God was unwavering and his commitment to prayer uncompromising—even when his prayers could have cost him his life (Dan. 6:4–11).
As a result, God protected him, exalted him, and was glorified through him—as evidenced by King Darius’ decree that everyone in the kingdom was to fear and tremble before Daniel’s great God (Dan. 6:26).
Since Daniel understood the priority of prayer, he refused to be intimidated or distracted from it. His commitment is worthy of imitation. Can that be said of you? If everyone followed your pattern of prayer, would God’s Kingdom be strengthened?
✧✧✧
Suggestions for Prayer: Consistency is important in prayer. You might try praying for different requests on specific days. For example, on Mondays you could pray for your governmental leaders, on Tuesdays for your pastor and the ministries of your church, etc.
For Further Study: Read Daniel 6. ✧ What rank did Daniel hold? ✧ Why did King Darius want to promote Daniel? ✧ What was the reaction of the commissioners and satraps to Daniel’s popularity? ✧ How did they deceive the king? ✧ How did God protect Daniel?
MacArthur, John: Drawing Near
Monday, March 02, 2009
Always Pray
“Men ought always to pray” (Luke 18:1, kjv).
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Prayer should never be limited to certain times, places, or circumstances.
As a child I was taught to pray with my head bowed, eyes closed, and hands folded. Even as a young man I thought that was the only acceptable mode of prayer.
In my seminary days I sang in a quartet that traveled to various churches throughout the United States. The first time I traveled with them we had a prayer meeting in the car, and the driver prayed with his eyes open. All of us were glad he did, but I wondered if God really heard his prayer.
I have since learned that praying with my eyes closed is a helpful way to avoid distractions, but it isn’t mandated in Scripture—nor are most of the other limitations people often place on prayer. For example, some people want to limit prayer to a certain posture, but Scripture tells of people praying while standing, sitting, kneeling, looking upward, bowing down, and lifting up their hands.
Some try to limit prayer to certain times of the day, such as morning or evening. But in the Bible people prayed at all times: morning, evening, three times a day, before meals, after meals, at bedtime, at midnight, day and night, in their youth, in their old age, when troubled, and when joyful.
Similarly, Scripture places no limits on the place or circumstances of prayer. It tells of people praying in a cave, in a closet, in a garden, on a mountainside, by a river, by the sea, in the street, in the Temple, in bed, at home, in the stomach of a fish, in battle, on a housetop, in a prison, in the wilderness, and on a cross.
The point is clear: there is no specific correct mode or kind of prayer, and prayer isn’t limited by your location or circumstances. You are to pray always. That includes any kind of prayer, on any subject, at any time of the day or night.
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Suggestions for Prayer: Make a list of your current plans, thoughts, and concerns. Have you made each of them a matter of prayer? Commit yourself to sharing every aspect of your life with God.
For Further Study: Read Psalm 136. Note how the Lord is intimately involved in the lives of His people.
✧✧✧
Prayer should never be limited to certain times, places, or circumstances.
As a child I was taught to pray with my head bowed, eyes closed, and hands folded. Even as a young man I thought that was the only acceptable mode of prayer.
In my seminary days I sang in a quartet that traveled to various churches throughout the United States. The first time I traveled with them we had a prayer meeting in the car, and the driver prayed with his eyes open. All of us were glad he did, but I wondered if God really heard his prayer.
I have since learned that praying with my eyes closed is a helpful way to avoid distractions, but it isn’t mandated in Scripture—nor are most of the other limitations people often place on prayer. For example, some people want to limit prayer to a certain posture, but Scripture tells of people praying while standing, sitting, kneeling, looking upward, bowing down, and lifting up their hands.
Some try to limit prayer to certain times of the day, such as morning or evening. But in the Bible people prayed at all times: morning, evening, three times a day, before meals, after meals, at bedtime, at midnight, day and night, in their youth, in their old age, when troubled, and when joyful.
Similarly, Scripture places no limits on the place or circumstances of prayer. It tells of people praying in a cave, in a closet, in a garden, on a mountainside, by a river, by the sea, in the street, in the Temple, in bed, at home, in the stomach of a fish, in battle, on a housetop, in a prison, in the wilderness, and on a cross.
The point is clear: there is no specific correct mode or kind of prayer, and prayer isn’t limited by your location or circumstances. You are to pray always. That includes any kind of prayer, on any subject, at any time of the day or night.
✧✧✧
Suggestions for Prayer: Make a list of your current plans, thoughts, and concerns. Have you made each of them a matter of prayer? Commit yourself to sharing every aspect of your life with God.
For Further Study: Read Psalm 136. Note how the Lord is intimately involved in the lives of His people.
Friday, February 27, 2009
Attaining Spiritual Stability
“… strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience” (Col. 1:11).
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God always empowers you to do what He commands you to do.
An alarming number of Christians seem to lack spiritual stability. Many are “carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Eph. 4:14). Others lack moral purity. Many are driven by their emotions rather than sound thinking. Increasingly, therapists and psychologists are replacing pastors and Biblical teachers as the heroes of the faith. While we still proclaim a sovereign, all-powerful God, our conduct often belies our creed.
Despite our inconsistencies, the power for spiritual stability is ours in Christ as we allow the knowledge of His will to control our lives. Paul describes the working of that power in Colossians 1:11. There the Greek words translated “strengthened” and “power” speak of inherent power that gives one the ability to do something.
The phrase “according to” indicates that the power for spiritual stability is proportional to God’s abundant supply—and that supply is inexhaustible! The literal Greek says you are being “empowered with all power according to the might of His glory.” That thought is akin to Philippians 2:12–13, where Paul says that the power for working out your salvation comes from God, “who is at work in you, both to will and to work for His good pleasure.”
In Colossians 1:11 the result of God’s enabling is “the attaining of all steadfastness and patience.” “Steadfastness” speaks of endurance regarding people; “patience” speaks of endurance regarding things or circumstances. When you are steadfast and patient, you are spiritually stable. Your responses are Biblical, thoughtful, and calculated—not worldly, emotional, or uncontrolled. You bear up under trials because you understand God’s purposes and trust His promises.
Paul said, “Be strong in the Lord, and in the strength of His might” (Eph. 6:10). That is possible when you trust God and rely on the infinite power that is yours in Christ.
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Suggestions for Prayer: Perhaps you know someone who is struggling with spiritual instability. Pray for him or her, and ask God to use you as a source of encouragement.
For Further Study: Psalm 18 is a psalm of victory that David wrote after God delivered him from Saul. Read it, then answer these questions: ✧ What characteristics of God did David mention? ✧ How might those characteristics apply to situations you are facing?
MacArthur, John: Drawing Near
✧✧✧
God always empowers you to do what He commands you to do.
An alarming number of Christians seem to lack spiritual stability. Many are “carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Eph. 4:14). Others lack moral purity. Many are driven by their emotions rather than sound thinking. Increasingly, therapists and psychologists are replacing pastors and Biblical teachers as the heroes of the faith. While we still proclaim a sovereign, all-powerful God, our conduct often belies our creed.
Despite our inconsistencies, the power for spiritual stability is ours in Christ as we allow the knowledge of His will to control our lives. Paul describes the working of that power in Colossians 1:11. There the Greek words translated “strengthened” and “power” speak of inherent power that gives one the ability to do something.
The phrase “according to” indicates that the power for spiritual stability is proportional to God’s abundant supply—and that supply is inexhaustible! The literal Greek says you are being “empowered with all power according to the might of His glory.” That thought is akin to Philippians 2:12–13, where Paul says that the power for working out your salvation comes from God, “who is at work in you, both to will and to work for His good pleasure.”
In Colossians 1:11 the result of God’s enabling is “the attaining of all steadfastness and patience.” “Steadfastness” speaks of endurance regarding people; “patience” speaks of endurance regarding things or circumstances. When you are steadfast and patient, you are spiritually stable. Your responses are Biblical, thoughtful, and calculated—not worldly, emotional, or uncontrolled. You bear up under trials because you understand God’s purposes and trust His promises.
Paul said, “Be strong in the Lord, and in the strength of His might” (Eph. 6:10). That is possible when you trust God and rely on the infinite power that is yours in Christ.
✧✧✧
Suggestions for Prayer: Perhaps you know someone who is struggling with spiritual instability. Pray for him or her, and ask God to use you as a source of encouragement.
For Further Study: Psalm 18 is a psalm of victory that David wrote after God delivered him from Saul. Read it, then answer these questions: ✧ What characteristics of God did David mention? ✧ How might those characteristics apply to situations you are facing?
MacArthur, John: Drawing Near
Thursday, February 26, 2009
Enjoying a Bountiful Harvest
“… bearing fruit in every good work and increasing in the knowledge of God” (Col. 1:10).
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Your fruitfulness is directly related to your knowledge of divine truth.
Every farmer who enjoys a plentiful harvest does so only after diligent effort on his part. He must cultivate the soil, plant the seed, and then nurture it to maturity. Each step is thoughtful, disciplined, and orderly.
Similarly, bearing spiritual fruit is not an unthinking or haphazard process. It requires us to be diligent in pursuing the knowledge of God’s will, which is revealed in His Word. That is Paul’s prayer in Colossians 1:9, which he reiterates in verse 10.
The phrase “increasing in the knowledge of God” (v. 10) can be translated “increasing by the knowledge of God.” Both renderings are acceptable. The first emphasizes the need to grow; the second emphasizes the role that knowledge plays in your spiritual growth.
As your knowledge of God’s Word increases, the Holy Spirit renews your mind and transforms your thinking. As you gaze into the glory of the Lord as revealed in Scripture, you “are being transformed into the same image from glory to glory” (2 Cor. 3:18). You “have put on the new self who is being renewed to a true knowledge according to the image of the One who created him” (Col. 3:10).
One of Satan’s ploys to retard spiritual productivity is to get Christians preoccupied with humanistic philosophy and other bankrupt substitutes for God’s truth. That’s why he planted false teachers at Colosse to teach that knowing God’s will is inadequate for true spirituality. Paul refuted that claim by affirming that Christ is the fullness of Deity in bodily form (Col. 2:9). In Him “are hidden all the treasures of wisdom and knowledge” (Col. 2:3). He is all you need!
Scripture commands you to grow in the grace and knowledge of Jesus Christ (2 Peter 3:18). Is that characteristic of your life? Are you looking forward to a bountiful spiritual harvest?
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Suggestions for Prayer: Thank God for the privilege of knowing His will and studying His Word. ✧ Prayerfully guard your mind from sinful influences. Saturate it with God’s truth.
For Further Study: Read the following passages, noting the effects of God’s Word: Psalms 119:9, 105; Acts 20:32; Romans 10:17; 1 Thessalonians 2:13; 2 Timothy 3:14–17; Hebrews 4:12–13; 1 John 2:14.
MacArthur, John: Drawing Near. Wheaton, Ill. : Crossway Books, 1993, S. February 26
✧✧✧
Your fruitfulness is directly related to your knowledge of divine truth.
Every farmer who enjoys a plentiful harvest does so only after diligent effort on his part. He must cultivate the soil, plant the seed, and then nurture it to maturity. Each step is thoughtful, disciplined, and orderly.
Similarly, bearing spiritual fruit is not an unthinking or haphazard process. It requires us to be diligent in pursuing the knowledge of God’s will, which is revealed in His Word. That is Paul’s prayer in Colossians 1:9, which he reiterates in verse 10.
The phrase “increasing in the knowledge of God” (v. 10) can be translated “increasing by the knowledge of God.” Both renderings are acceptable. The first emphasizes the need to grow; the second emphasizes the role that knowledge plays in your spiritual growth.
As your knowledge of God’s Word increases, the Holy Spirit renews your mind and transforms your thinking. As you gaze into the glory of the Lord as revealed in Scripture, you “are being transformed into the same image from glory to glory” (2 Cor. 3:18). You “have put on the new self who is being renewed to a true knowledge according to the image of the One who created him” (Col. 3:10).
One of Satan’s ploys to retard spiritual productivity is to get Christians preoccupied with humanistic philosophy and other bankrupt substitutes for God’s truth. That’s why he planted false teachers at Colosse to teach that knowing God’s will is inadequate for true spirituality. Paul refuted that claim by affirming that Christ is the fullness of Deity in bodily form (Col. 2:9). In Him “are hidden all the treasures of wisdom and knowledge” (Col. 2:3). He is all you need!
Scripture commands you to grow in the grace and knowledge of Jesus Christ (2 Peter 3:18). Is that characteristic of your life? Are you looking forward to a bountiful spiritual harvest?
✧✧✧
Suggestions for Prayer: Thank God for the privilege of knowing His will and studying His Word. ✧ Prayerfully guard your mind from sinful influences. Saturate it with God’s truth.
For Further Study: Read the following passages, noting the effects of God’s Word: Psalms 119:9, 105; Acts 20:32; Romans 10:17; 1 Thessalonians 2:13; 2 Timothy 3:14–17; Hebrews 4:12–13; 1 John 2:14.
MacArthur, John: Drawing Near. Wheaton, Ill. : Crossway Books, 1993, S. February 26
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