Approaching the Lord’s Table

stormsArticle by Dr. Sam Storms: “LET EVERY SAINT THY GLORY SEE”: REFLECTIONS ON OUR ATTITUDE IN APPROACHING THE TABLE OF THE LORD” – (original source while others draw near with a joy that often borders on frivolity.

It’s important that we do not confuse spiritual sobriety with somberness. Yes, partaking of the Eucharist is serious, but it is not sad. The elements lead us to the Cross, but they never leave us there. The elements are also designed to carry us on to an empty tomb and a celebration of the risen Christ and his soon return!

Is it possible then to be both reverent and to rejoice? Yes!

Never come to the Lord’s Table thinking that by partaking of these elements you are pacifying an angry God. Never come to the Table thinking that by doing so you are transforming an irritable and wrathful God into a joyful and loving one. The elements are designed to remind us that whatever wrath and anger and righteous judgment that God had toward us as sinners has been forever and eternally endured and satisfied by Jesus!

Is that not cause for joy and celebration and thanksgiving? Yes!

Do not come to the Table beating yourself up over your failures. Do not come berating your soul for all the ways you’ve failed God. Yes, acknowledge your sins and then rejoice that the body and blood of Jesus have forever secured for you the forgiveness and freedom you so desperately desire.

Charles Spurgeon wrote this hymn to be sung at communion. It truly expresses the range of appropriate thoughts and emotions that we should experience as we approach the Table:

“Amidst us our Beloved stands,
And bids us view His pierced hands;
Points to His wounded feet and side,
Blest emblems of the crucified.
What food luxurious loads the board,
When at His table sits the Lord!
The wine how rich, the bread how sweet,
When Jesus deigns His guests to meet!
If now with eyes defiled and dim,
We see the signs, but see not Him,
Oh may His love the scales displace
And bid us view Him face to face.
Our former transports we recount,
When with Him in the holy mount;
These cause our souls to thirst anew,
His marr’d but lovely face to view.
Thou glorious bridegroom of our hearts,
Thy present smile a heaven imparts
Oh lift the veil, if veil there be,
Let every saint Thy glory see.”

Decision Making & “I Have a Peace About It”

thinkingwomanArticle: Decision Making & “I Have a Peace About It” by Eric Davis (original source https://thecripplegate.com/we-dont-need-a-peace-about-it/)

A professing Christian was in a rough marriage for many years. It came to the point where they felt as if they could not take it anymore. Divorce entered the thoughts. They sought counsel from other Christians. Some opened Scripture, some didn’t, and some prayed. Though no biblical grounds for divorce, it came to the point where they could not see how God would want them to be unhappy in marriage. The marriage did not bring feelings of peace and comfort. So, they went through with the divorce on the grounds that both they and their close Christian friends “had a peace about it.”

Perhaps you’ve said it. “I have a peace about it.” Sometimes it takes on a different form. “I have prayed about it, so it’s God’s will.” Or, “I have a peace about it, so God is calling me to…” Those words are often-assumed gateways to what God wants me to do in the throes of life. But, is my “peace” God’s enthusiastic permission slip for my “it”? Is my prayer and peace heaven’s approval for whatever “it” may be in my life?

That process of making the decision usually goes something like this. I am facing a difficult issue in my life, requiring some wise decision-making. However, I approach the decision with a pre-existing bent towards my own comfort. Instead of an objective approach to the decision, I have a subjective bent towards getting my own way. I have some desire for God to weigh in on the decision. I may pray about it, look up a few verses, and ask a few friends, but I am hoping to discover some Christian key to unlock my wants. I likely run into counsel either from godly friends, leadership, or Scripture which hinders getting my way. I subsequently feel more drawn towards my decision. I find a few verses (which I do not rigorously study with a proper hermeneutic and help from church leadership) that, though taken out of context, seem to support what I already want. This fuels my existing idolatrous pursuit. I run across some friends and verses which assure me that God wants me to feel happy and joyful about what I do. Since it does not seem joyful to make the more difficult decision, I am further established in my own way. I run across some verses which discuss personal peace. I perceive a feeling of personal peace as I meditate on my pre-desired decision and the consequent ease it will bring in my life. Therefore, since I experience feelings of increasing pleasure, I conclude that I am at peace. Thus, since I presume that God wants me to be at peace, I conclude that my feeling of peace is God assuring me, “This is the decision you should make.” Finally, I declare, “I have a peace about making this decision. I have prayed about it. God is calling me to ____.” And I go through with the decision. But all is not well.

Here are a few thoughts to consider before we use our personal peace as determinative of God’s will.

Scripture alone is God’s means of communicating his will for us.

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim. 3:16-17).

Much of this issue boils down to the sufficiency of Scripture. Is the Bible alone sufficient to guide me in decision-making with matters pertaining to life and godliness? Has God adequately outfitted humanity to know and do his will?

Leaning on feelings of peace, in effect, says, “No.” Though Bible verses may be consulted, what tilts the decision scale is subjective to the individual; what is subjectively comfortable. Thus, to use “I have a peace about it” as the determinative factor says, “Though the sovereign God of the universe has spoken in his word, God has simply failed to provide humanity with what we need for life and godliness.”

And, leaning on feelings of peace and the Bible also may deny the sufficiency of Scripture. Bible verses can be ripped out of context. I can operate with a hermeneutic of happiness: since I should be joyful always, I will make whatever decision helps me to maintain feelings of joy.

Bottom line: the “I-have-a-peace-about-it” method of decision-making denies the sufficiency of Scripture.

Our “peace” could be putting ourselves in the place of God.

Overall, the “I-have-a-peace-about-it” approach to life can be dangerous. I may “have a peace” and “have prayed about” a decision, but if my decision is in contrary to the word of God, then my peace or prayer is likely a self-permitted license of self-sovereignty. I am placing myself in authority over God, while ensuring that others cannot question me because of my supposed “peace” or “prayer.”

I wonder if sometimes we use our “peace about it” as a self-issued cosmic fortune cookie for our idolatrous pursuits. Perhaps our peace is not God’s will at all. Instead, our peace is simply our feelings. So, our feelings become determinative. Thus, our feelings are functionally authoritative. Our feelings are a functional god, which is to say, we have made ourselves god.

3. God does not tell us that an internal peace is his means of communicating his will.

“Your word is a lamp to my feet and a light to my path” (Ps. 119:105).

There is no Bible verse which says, “Ok, the decision which causes you to experience peaceful feelings is the decision you should make.” And God never said, “The way in which I will signal to you what I want you to do in big decisions is by causing you to feel a peace.”

When God communicated to us, it was a revealing, hence the reason Scripture is called “special revelation.” He did so because fallen humanity is in such a damaged condition that we are incapable of determining his will and desirous of self-sovereignty. In his mercy, he spoke in the 66 books of Scripture. We need a lamp for our feet and light for our path because we willfully and naturally are in complete darkness. Thus, God’s will is something that is determined by resources outside of us, not inside; by Scripture, not hunches. Continue reading

Understanding The Love of God

DA CARSONArticle: D. A. Carson: 5 Key Realities the Bible Teaches about God’s Love (original source edited by Christopher W. Morgan.

Some Different Ways the Bible Speaks of the Love of God

I had better warn you that not all of the passages to which I refer actually use the word love. When I speak of the doctrine of the love of God, I include themes and texts that depict God’s love without ever using the word, just as Jesus tells parables that depict grace without using that word.

With that warning to the fore, I draw your attention to five distinguishable ways the Bible speaks of the love of God. This is not an exhaustive list, but it is heuristically useful.

1. The Peculiar Love of the Father for the Son and of the Son for the Father

John’s Gospel is especially rich in this theme. Twice we are told that the Father loves the Son, once with the verb jagapaw (John 3:35), and once with oilew (5:20). Yet the evangelist also insists that the world must learn that Jesus loves the Father (14:31). This intra-Trinitarian love of God not only marks off Christian monotheism from all other monotheisms but is bound up in surprising ways with revelation and redemption.

2. God’s Providential Love over All That He Has Made

By and large the Bible veers away from using the word love in this connection, but the theme is not hard to find. God creates everything, and before there is a whiff of sin, he pronounces all that he has made to be “good” (Genesis 1). This is the product of a loving Creator. The Lord Jesus depicts a world in which God clothes the grass of the fields with the glory of wildflowers seen by no human being, perhaps, but seen by God. The lion roars and hauls down its prey, but it is God who feeds the animal. The birds of the air find food, but that is the result of God’s loving providence, and not a sparrow falls from the sky apart from the sanction of the Almighty (Matthew 6). If this were not a benevolent providence, a loving providence, then the moral lesson that Jesus drives home, viz., that this God can be trusted to provide for his own people, would be incoherent.

3. God’s Salvific Stance toward His Fallen World

God so loved the world that he gave his Son (John 3:16). I know that some try to take k´osmoy (“world”) here to refer to the elect. But that really will not do. All the evidence of the usage of the word in John’s Gospel is against the suggestion. True, “world” in John does not so much refer to bigness as to badness. In John’s vocabulary, “world” is primarily the moral order in willful and culpable rebellion against God. In John 3:16, God’s love in sending the Lord Jesus is to be admired not because it is extended to so big a thing as the world, but to so bad a thing; not to so many people, as to such wicked people. Nevertheless, elsewhere John can speak of “the whole world” (1 John 2:2),1 thus bringing bigness and badness together. More importantly, in Johannine theology the disciples themselves once belonged to the world but were drawn out of it (e.g., John 15:19). On this axis, God’s love for the world cannot be collapsed into his love for the elect.

The same lesson is learned from many passages and themes in Scripture. However much God stands in judgment over the world, he also presents himself as the God who invites and commands all human beings to repent. He orders his people to carry the gospel to the farthest corner of the world, proclaiming it to men and women everywhere. To rebels the sovereign Lord calls out, “As surely as I live . . . I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, people of Israel?” (Ezek. 33:11).2 Continue reading