Monthly Archives: October 2013

A Church Without Masks

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he asked his disciples, “Who do people say that the Son of Man is?”14 And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.

2 Cor 1: 8 For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. 9 Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead. 10 He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again. 11 You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us through the prayers of many.

2 Cor 4:7 But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us. 8 We are afflicted in every way, but not crushed; perplexed, but not driven to despair; 9 persecuted, but not forsaken; struck down, but not destroyed;10 always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. 11 For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. 12 So death is at work in us, but life in you.

I think it might be safe to say that these three passages would rarely have been put together in a sermon, but I hope you will see there is some sort of method in my madness today. I want to talk about three things. Three facts.. Three things we know:

1. JESUS IS BUILDING HIS CHURCH
2. IT IS A CHURCH BUILT ON GRACE
3. THIS GRACE IS FOR SINNERS

These facts are so well known that we think we know them. I am suggesting that the Church at large has rarely known them, except in a superficial way, or if these things have been known, they have been rarely applied in the life of the Church.

Often when a person encounters Christ and begins his trek through this world as a follower of Him.. as he enters the Church, he is handed a mask, which he is expected to wear to each service.

If he forgets to wear it for the first few services, allowances are made. “He’s new, its ok” someone might say.. Quickly though he learns the rhetoric, the jargon, the lingo… when asked how he is doing, he learns to say “I’m blessed” “it is well with my soul…” “God is good, all the time…” and over time, he understands that talking like this is what will allow him to be accepted by the group…

How this must grieve the Lord.. Jesus is building His Church with real people who are often hurting and in pain… and His Church is supposed to be the one place where sinners can own their sin and still be loved, a place where we can be imperfect and flawed, while at the same time exalting in the perfect Savior.

The Apostle Paul wanted his readers to know that he had experienced such a hard time that he despaired he would even come out of the experience alive. He was

1. Afflicted
2. Perplexed
3. Persecuted
4. Struck down
5. Carrying in the body the death of Jesus
6. Given over to death
7. His outward self (body) wasting away

Can one of God’s children say this kind of thing? Not only a child of God, but an Apostle! Continue reading →

Genesis 3:15

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Creation04Genesis 3:15 “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

From an article by Nicholas T. Batzig found one of the leading Southern Presbyterian theologians of the 19th Century, set down 8 points of interpretion of Genesis 3:15 in his biblical-theological masterpiece “Discourses of Redemption.” In short, Robinson was seeking to highlight what our first parents could have known from the first preaching of the Gospel (what he called “the Gospel creed”) when he wrote:

Thus it will be seen, on careful analysis of these words, and deducing the truths embodied by implication in them, that they set forth these eight points of the gospel creed.

1. That the Redeemer and Restorer of the race is to be man, since he is to be the seed of the woman.

2. That he is, at the same time, to be a being greater than man, and greater even than Satan; since he is to be the conqueror of man’s conqueror, and, against all his efforts, to recover a sinful world which man had lost; being yet sinless, he must therefore be divine.

3. That this redemption shall involve a new nature, at “enmity” with the Satan nature, to which man has now become subject.

4. That this new nature is a regeneration by Divine power; since the enmity to Satan is not a natural emotion, but, saith Jehovah, “I will put enmity,” &c.

5. This redemption shall be accomplished by vicarious suffering; since the Redeemer shall suffer the bruising of his heel in the work of recovery.

6. That this work of redemption shall involve the gathering out of an elect seed a “peculiar people” at enmity with the natural offspring of a race subject to Satan.

7. That this redemption shall involve & perpetual conflict of the peculiar people, under its representative head, in the effort to bruise the head of Satan, that is, “to destroy the works of the Devil.”

8. This redemption shall involve the ultimate triumph, after suffering, of the woman’s seed ; and therefore involves a triumph over death and a restoration of the humanity to its original estate, as a spiritual in conjunction with a physical nature, in perfect blessedness as before its fall.

Such, then, is the gospel theology here revealed, in germ, through the very terms of the curse pronounced upon the destroyer of the race. It will be seen that here are all the peculiar doctrines of salvation, by grace, which every Christian accepts, who exercises the faith which is unto salvation. And in the broader and higher sense of the terms, Moses, as truly as Mark at the opening of his evangel, might have prefixed to this third chapter of Genesis the title, “The beginning of the gospel of Jesus Christ the Son of God.”

Expositors Preaching Conference mp3’s

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The mp3’s from the “2013 Expositors Conference: Preaching in the Power of the Holy Spirit,” featuring Dr. Steven Lawson, David Parsons and Dr. Sinclair Ferguson are now available for download here.

Session titles are:

The Power of Jesus’ Preaching – His Anointing by the Spirit – Dr. Steven J. Lawson

The Significance of Pentecost Preaching – The Coming of the Holy Spirit – Dr. Sinclair B. Ferguson

Q&A with Sinclair Ferguson and Steve Lawson

The Effects of Pentecost Preaching – The Salvation of Sinners – Dr. Sinclair B. Ferguson

The Message of Pentecost Preaching – The Exaltation of the Son – Dr. Sinclair B. Ferguson

The Power of Jesus’ Preaching – His Proclamation of the Word – Dr. Steven J. Lawson

The Trumpeter of Scotland: The Preaching of John Knox – Dr. Steven J. Lawson

Truth Remains: The Tyndale & Matthews Bibles – David Parsons

A Charge to Preachers to ‘Man Up!’ – David Parsons

At the same time Just and Sinner

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In this excerpt from his teaching series, “Luther and the Reformation, ” Dr. R.C. Sproul teaches the essence of the Reformation view of justification as he explains Martin Luther’s latin phrase, “Simul Justus et Peccator.”

What Does “Simul Justus et Peccator” Mean? from Ligonier Ministries on Vimeo.

Transcript

Perhaps the formula that Luther used that is most famous and most telling at this point is his formula simul justus et peccator. And if any formula summarizes and captures the essence of the Reformation view, it is this little formula. Simul is the word from which we get the English word simultaneously. Or, it means ‘at the same time.’ Justus is the Latin word for just or righteous. And you all know what et is. Et the past tense of the verb ‘to eat.’ Have you et your dinner? No, you know that’s not what that means. You remember in the death scene of Caesar after he’s been stabbed by Brutus he says, “Et tu, Brute?” Then fall Caesar. And you too Brutus? It simply means and. Peccator means sinner.

And so with this formula Luther was saying, in our justification we are one and the same time righteous or just, and sinners. Now if he would say that we are at the same time and in the same relationship just and sinners that would be a contradiction in terms. But that’s not what he was saying. He was saying from one perspective, in one sense, we are just. In another sense, from a different perspective, we are sinners; and how he defines that is simple. In and of ourselves, under the analysis of God’s scrutiny, we still have sin; we’re still sinners. But, by imputation and by faith in Jesus Christ, whose righteousness is now transferred to our account, then we are considered just or righteous. This is the very heart of the gospel.

Will I be judged in order to get into heaven by my righteousness or by the righteousness of Christ? If I had to trust in my righteousness to get into heaven, I would completely and utterly despair of any possibility of ever being redeemed. But when we see that the righteousness that is ours by faith is the perfect righteousness of Christ, then we see how glorious is the good news of the gospel. The good news is simply this, I can be reconciled to God, I can be justified by God not on the basis of what I did, but on the basis of what’s been accomplished for me by Christ.

But at the heart of the gospel is a double-imputation. My sin is imputed to Jesus. His righteousness is imputed to me. And in this two-fold transaction we see that God, Who does not negotiate sin, Who doesn’t compromise His own integrity with our salvation, but rather punishes sin fully and really after it has been imputed to Jesus, retains His own righteousness, and so He is both just and the justifier, as the apostle tells us here. So my sin goes to Jesus, His righteousness comes to me in the sight of God.