But a very open country like Australia, in which the “cut down the tall poppy syndrome” flourishes, allows plenty of freedom for gospel ministry but really dislikes individuals who stand out too strongly—and it too is not very hospitable to the gospel. Isn’t something to be said in favor of individualism?
[Source: http://www.thegospelcoalition.org/publications/35-3/editorial-contrarian-reflections-on-individualism]
All, however, who think piously and reverently concerning the power of God, acknowledge that the evil did not take place except by his permission. For, in the first place, it must be conceded, that God was not in ignorance of the event which was about to occur; and then, that he could have prevented it, had he seen fit to do so. But in speaking of permission, I understand that he had appointed whatever he wished to be done. Here, indeed, a difference arises on the part of many, who suppose Adam to have been so left to his own free will, that God would not have him fall. They take for granted, what I allow them, that nothing is less probable than that God should he regarded as the cause of sin, which he has avenged with so many and such severe penalties. When I say, however, that Adam did not fall without the ordination and will of God, I do not so take it as if sin had ever been pleasing to Him, or as if he simply wished that the precept which he had given should be violated. So far as the fall of Adam was the subversion of equity, and of well-constituted order, so far as it was contumacy against the Divine Law-giver, and the transgression of righteousness, certainly it was against the will of God; yet none of these things render it impossible that, for a certain cause, although to us unknown, he might will the fall of man. It offends the ears of some, when it is said God willed this fall; but what else, I pray, is the permission of Him, who has the power of preventing, and in whose hand the whole matter is placed, but his will? I wish that men would rather suffer themselves to be judged by God, than that, with profane temerity, they should pass judgment upon him; but this is the arrogance of the flesh to subject God to its own test. I hold it as a settled axiom, that nothing is more unsuitable to the character of God than for us to say that man was created by Him for the purpose of being placed in a condition of suspense and doubt; wherefore I conclude, that, as it became the Creator, he had before determined with himself what should be man’s future condition. Hence the unskilful rashly infer, that man did not sin by free choice. For he himself perceives, being convicted by the testimony of his own conscience, that he has been too free in sinning.
"Some infer, from this passage that men were content with herbs and fruits until the deluge, and that it was even unlawful for them to eat flesh. And this seems the more probable, because God confines, in some way, the food of mankind within certain limits. Then after the deluge, he expressly grants them the use of flesh. These reasons, however are not sufficiently strong: for it may be adduced on the opposite side, that the first men offered sacrifices from their flocks. This, moreover, is the law of sacrificing rightly, not to offer unto God anything except what he has granted to our use. Lastly men were clothed in skins; therefore it was lawful for them to kill animals. For these reasons, I think it will be better for us to assert nothing concerning this matter. Let it suffice for us, that herbs and the fruits of trees were given them as their common food; yet it is not to be doubted that this was abundantly sufficient for their highest gratification. For they judge prudently who maintain that the earth was so marred by the deluge, that we retain scarcely a moderate portion of the original benediction. Even immediately after the fall of man, it had already begun to bring forth degenerate and noxious fruits, but at the deluge, the change became still greater. Yet, however this may be, God certainly did not intend that man should be slenderly and sparingly sustained; but rather, by these words, he promises a liberal abundance, which should leave nothing wanting to a sweet and pleasant life. For Moses relates how beneficent the Lord had been to them, in bestowing on them all things which they could desire, that their ingratitude might have the less excuse."
"But the Prophet’s discourse looks beyond this; for it amounts to a promise that there will be a blessed restoration of the world. He describes the order which was at the beginning, before man’s apostasy produced the unhappy and melancholy change under which we groan. Whence comes the cruelty of brutes, which prompts the stronger to seize and rend and devour with dreadful violence the weaker animals? There would certainly have been no discord among the creatures of God, if they had remained in their first and original condition. When they exercise cruelty towards each other, and the weak need to be protected against the strong, it is an evidence of the disorder (ἀταξίας) which has sprung from the sinfulness of man... For this reason, he says, that straw will be the food of the lion as well as of the ox; for if the stain of sin had not polluted the world, no animal would have been addicted to prey on blood, but the fruits of the earth would have sufficed for all, according to the method which God had appointed. (Genesis 1:30.)"
"“The lion” shall eat harmlessly, and shall no longer seek his prey. The serpent, satisfied with his dust, shall wrap himself in it, and shall no longer hurt by his envenomed bite. In a word, all that is disordered or confused shall be restored to its proper order. Yet beyond all controversy the Prophet speaks allegorically of bloody and violent men, whose cruel and savage nature shall be subdued, when they submit to the yoke of Christ. But first we must carefully consider that confusion which befell all the creatures in consequence of the fall of man; for if this were not taken into view, it would be impossible for us to have sufficiently just and correct views of this blessing of restoration. "
[from Commentary on Romans 8:14...] The import of the whole is this — “all those are the sons of God who are led by God’s Spirit; all the sons of God are heirs of eternal life: then all who are led by God’s Spirit ought to feel assured of eternal life. But the middle term or assumption is omitted, for it was indubitable. But it is right to observe, that the working of the Spirit is various: for there is that which is universal, by which all creatures are sustained and preserved; there is that also which is peculiar to men, and varying in its character: but what he means here is sanctification, with which the Lord favors none but his own elect, and by which he separates them for sons to himself.
[from Commentary on Romans 8:16...] But Paul means, that the Spirit of God gives us such a testimony, that when he is our guide and teacher, our spirit is made assured of the adoption of God: for our mind of its own self, without the preceding testimony of the Spirit, could not convey to us this assurance. There is also here an explanation of the former verse; for when the Spirit testifies to us, that we are the children of God, he at the same time pours into our hearts such confidence, that we venture to call God our Father.
[from Commentary on 1 Corinthians 2:12...] It is a passage that is most abundantly clear, for refuting that diabolical doctrine of the Sophists as to a constant hesitancy on the part of believers. For they require all believers to be in doubt, whether they are in the grace of God or not, and allow of no assurance of salvation, but what hangs on moral or probable conjecture. In this, however, they overthrow faith in two respects: for first they would have us be in doubt, whether we are in a state of grace, and then afterwards they suggest a second occasion of doubt — as to final perseverance. Here, however, the Apostle declares in general terms, that the elect have the Spirit given them, by whose testimony they are assured that they have been adopted to the hope of eternal salvation. Undoubtedly, if they would maintain their doctrine, they must of necessity either take away the Spirit of God from the elect, or make even the Spirit himself subject to uncertainty. Both of these things are openly at variance with Paul’s doctrine. Hence we may know the nature of faith to be this, that conscience has from the Holy Spirit a sure testimony of the good-will of God towards it, so that, resting upon this, it does not hesitate to invoke God as a Father
"Christ calls men to carry a cross; we call them to have fun in His name. He calls them to forsake the world; we assure them that if they but accept Jesus the world is their oyster. He calls them to suffer; we call them to enjoy all the bourgeois comforts modern civilization affords. He calls them to self abnegation and death; we call them to spread themselves like green bay trees or perchance even to become stars in a pitiful fifth-rate religious zodiac. He calls them to holiness; we call them to a cheap and tawdry happiness that would have been rejected with scorn by the least of the Stoic philosophers."
"Faith now means no more than passive moral acquiescence in the Word of God and the cross of Jesus. To exercise it we have only to rest on one knee and nod our heads in agreement with the instructions of a personal worker intent upon saving our soul. Such a faith as this does not perturb people. It comforts them. The face of their ego is washed and their self-confidence is rescued from discouragement."
"People must be told that the Christian religion is not something they can trifle with. the only man who can be sure he has true Bible faith is the one who has put himself in a position where he cannot go back."
"Faith as the Bible knows it is confidence in God and His Son Jesus Christ; it is the response of the soul to the divine character as revealed in the Scriptures; and even this response is impossible apart from the prior inworking of the Holy Spirit. Faith is the gift of God to a penitent soul and has nothing whatsoever to do with the senses or the data they afford. Faith is a miracle; it is the ability God gives to trust His Son, and anything that does not result in action in accord with the will of God is not faith but something else short of it."
The freedom, then, of pardon hath not its foundation in any defect of the merit or satisfaction of Christ, but in three other things:-
(1.) The will of God freely appointing the satisfaction of Christ, John iii. 16; Rom. v. 8; 1 John iv. 9.
(2.) In a gracious acceptation of that decreed satisfaction in our steads; so many, no more.
(3.) In a free application of the death of Christ unto us. Remission, then, excludes not a full satisfaction by the solution of the very thing in the obligation, but only the solution or satisfaction of him to whom pardon and remission is granted.[from Of the Death of Christ, p446 in Works, Vol. 10]
Therefore by the works of the law, etc. It is a matter of doubt, even among the learned, what the works of the law mean. Some extend them to the observance of the whole law, while others confine them to the ceremonies alone. The addition of the word law induced Chrysostom, Origen, and Jerome to assent to the latter opinion;for they thought that there is a peculiar intimation in this appendage, that the expression should not be understood as including all works. But this difficulty may be very easily removed: for seeing works are so far just before God as we seek by them to render to him worship and obedience, in order expressly to take away the power of justifying from all works, he has mentioned those, if there be any, which can possibly justify; for the law hath promises, without which there would be no value in our works before God. You hence see the reason why Paul expressly mentioned the works of the law; for it is by the law that a reward is apportioned to works. Nor was this unknown to the schoolmen, who held it as an approved and common maxim, that works have no intrinsic worthiness, but become meritorious by covenant. And though they were mistaken, inasmuch as they saw not that works are ever polluted with vices, which deprive them of any merit, yet this principle is still true, that the reward for works depends on the free promise of the law. Wisely then and rightly does Paul speak here; for he speaks not of mere works, but distinctly and expressly refers to the keeping of the law, the subject which he is discussing.Here Calvin argues against those who confine "works of the law" to "the ceremonies alone". But Calvin says "that Paul speaks here of the whole law". I find this interesting because of recent controversies over the phrase "works of the law", as interpreted by those branded as "New Perspective". Some (along the lines of N T Wright) speak of "works of the law" as those distinctive aspects of Torah which marked out the Jews as the people of God, things such as circumcision, food laws etc. It is not about a moralistic righteousness, a "pulling oneself up by his own moral bootstraps". Particularly they are arguing against an interpretation of "works of the law" which read into Paul a context of medieval merit-emphasising theology.While probably not exactly the same, this seems similar to the interpretation of "works of the law" as referring to "the ceremonies alone" (which, significantly, Calvin attributes to pre-medieval writers, like "Chrysostom, Origen, and Jerome"). Yet it seems that to hold a more confined view of "works of the law" is branded as unorthodox in some circles, and one is liable to come under fire for holding such a view, as if nobody in their right mind could think that Paul didn't mean some kind of 100% perfect, moral self-meriting of justification before God. While Calvin certainly held to a position which would perhaps be more popular amongst Reformed Evangelicals today, yet we would be wise to recognise with him that, "It is a matter of doubt, even among the learned, what the works of the law mean".
As to those things which have been adduced by learned men in defense of this opinion, they are weaker than they might have been. They think that by mentioning circumcision, an example is propounded, which belonged to ceremonies only: but why Paul mentioned circumcision, we have already explained; for none swell more with confidence in works than hypocrites, and we know that they glory only in external masks; and then circumcision, according to their view, was a sort of initiation into the righteousness of the law; and hence it seemed to them a work of primary excellence, and indeed the basis as it were of the righteousness of works. — They also allege what is said in the Epistle to the Galatians, where Paul handles the same subject, and refers to ceremonies only; but that also is not sufficiently strong to support what they wish to defend. It is certain that Paul had a controversy with those who inspired the people with a false confidence in ceremonies; that he might cut of this confidence, he did not confine himself to ceremonies, nor did he speak specifically of what value they were; but he included the whole law, as it is evident from those passages which are derived from that source. Such also was the character of the disputation held at Jerusalem by the disciples.
But we contend, not without reason, that Paul speaks here of the whole law; for we are abundantly supported by the thread of reasoning which he has hitherto followed and continues to follow, and there are many other passages which will not allow us to think otherwise. It is therefore a truth, which deserves to be remembered as the first in importance, — that by keeping the law no one can attain righteousness. He had before assigned the reason, and he will repeat it presently again, and that is, that all, being to a man guilty of transgression, are condemned for unrighteousness by the law. And these two things — to be justified by works — and to be guilty of transgressions, (as we shall show more at large as we proceed,) are wholly inconsistent the one with the other. — The word flesh, without some particular specification, signifies men;though it seems to convey a meaning somewhat more general, as it is more expressive to say, “All mortals,” than to say, “All men,” as you may see in Gallius.
Theologian Tom Wright once said, "Easter is the central event of world history, the moment towards which everything was rushing and from which everything emerges new." (Houston source is here)
But what things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I might gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if, by any means, I may attain to the resurrection from the dead. (Philippians 3:7-11; NKJV)
For as the sufferings of Christ abound in us, so our consolation also abounds through Christ. Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation. And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation. For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us (2 Corinthians 1:5-10; NKJV)
What shall we say then? Shall we continue in sin that grace may abound? Certainly not! How shall we who died to sin live any longer in it? Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, knowing this, that our old man was crudified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died has been freed from sin. Now if we died with Christ, we believe that we shall also live with Him, knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over him. For the death that He died, he died so sin once for all; but the life that He lives, He lives to God. Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. (Romans 6:1-11; NKJV)
The second, somewhat surprising lesson of this parable (and the next as well) is the emphasis on works, indeed, on a judgment by works. That sometimes troubles Protestants, who have been taught that salvation is by grace alone through faith apart from works. In the parable of the talents, however, judgment is based on the use or misuse of the talents. In the second parable, it is based on the care or neglect of those who were hungry, thirsty, strangers, naked, sick, or imprisoned.
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Does that mean we are saved by works after all? Were the reformers wrong? No, but these passages do reveal the necessity of works following faith--if we are truly born again. There is an unbreakable connection between what we believe and what we do. We believe the gospel because we have been born again, and those who have been born again will always and inevitably begin to live out the superior moral life of Christ within them. The new nature does not manifest itself fully all at once. But if we are justified, we will have it, and it will increasingly and inevitably express itself in faithful and loving service to our Master, Jesus Christ.We are not justified by works. If we are trying to be justified by works, we are not Christians. But neither can we claim to be Christians if we do not have works. If we are not working for Christ, we are not justified....
D. A. Carson wrote, "It is not enough for Jesus' followers to 'hang in there' and wait for the end. They must see themselves for what they are--servants who owe it to their Master to improve what he entrusts to them. Failure to do so proves they cannot really be valued disciples at all."
(from pp 534-536 of Vol. 2)
The vocation of the church to offer God spiritual worship is of special importance today. For even in the 'secular' west there is a widespread hunger for 'spirituality'.The most striking of all recent religious trends is the rise of the New Age movement... In sum, it is a recognition that materialism cannot satisfy the human spirit, and a search for another, transcendent reality. People are seeking it everywhere.This quest for transcendence is a challenge to us and to the quality of our public worship. Does it offer what people are craving - the element of mystery, the 'sens of the numenous'; in biblical language 'the fear of God', in modern language 'transcendence'? My answer to my own question is 'Not often'. The church is not always conspicuous for the profound reality of its worship. In particular, we who call ourselves 'evangelical' do not know much how to worship. Evangelism is our speciality, not worship. We seem to have little sense of the greatness and glory of Almighty God. We do not bow down before him in awe and wonder. Our tendency is to be cocky, flippant and proud. We take little trouble to prepare our worship services. In consequence, they are sometimes slovenly, mechanical, perfunctory and dull. At other times they are frivolous, to the point of irreverence. No wonder those seeking reality often pass us by!
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In brief, it is a great tragedy that many of our contemporaries, who are seeking transcendence, turn to drugs, sex, yoga, cults, mysticism, the New Age and science fiction, instead of to the church, in whose worship services true transcendence should always be experienced, and a close encounter with the living God enjoyed.
"Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls." (Hebrews 12:1-3; NKJV)I was thinking about Hebrews 12:2-3 recently, prompted by a sermon I listened to on Isaiah 60. It is amazing to realise that Jesus needed hope. It was because of the "joy that was set before him" that Jesus was able to endure the cross and all the hostility from sinners that he suffered. At times we can get so familiar with the idea that Jesus is 100% God, that we forget that he is also 100% human. In his perfect humanity, Jesus needed hope to enable him to endure all the adversity that he experienced. Sometimes some of us might think that we don't really need that thing called "hope". We might say that "duty" is enough, that God's "bare command" is enough. We can and should just keep on keeping on, just because we should. But God doesn't think it is enough. Jesus needed hope and so do we. To hope is to be human. I'm sure we can always benefit from a fresh recovery of the Biblical concept of hope, of looking forward to the good things God has in store for us in the future, so that we can endure the various tough times we experience in the here and now. The NT abounds with expressions of hope, especially of that day when Jesus returns, all are resurrection, and there is a new heavens and a new earth in which righteousness dwells. No more sin, and perfect dwelling with God forever. This is not just pie in the sky wishful thinking, but Biblical reality. Thank God for the perfect hope we have in Christ, who is "our hope" (1 Timothy 1:1)!
