C. H. Spurgeon (1867). The Metropolitan Tabernacle Pulpit Sermons, Vol. XIII (164–165). London: Passmore & Alabaster.
Question. 1. What is the chief end of man? Answer. Man's chief end is to glorify God, and to enjoy him for ever.
Thursday, June 20, 2013
don’t fight your sins in your own power — C. H. Spurgeon
C. H. Spurgeon (1867). The Metropolitan Tabernacle Pulpit Sermons, Vol. XIII (164–165). London: Passmore & Alabaster.
Wednesday, June 19, 2013
God is no philosophic concept — Martyn Lloyd-Jones
"My dear friends, God is no philosophic concept! God is a person and, as a person, God is, and God loves, and the essence of the life of the blessed Trinity is the love of the Father to the Son and the Spirit, and the love of the Son to the Father and the Spirit, and the love of the Spirit to the Father and the Son. We cannot conceive of that perfect unity, that perfect bliss, that absolute love, and yet it is all found in salvation. ‘God so loved the world that he gave …’ (John 3:16)—yes, and I put it negatively, too, as Paul puts it in writing to the Romans: ‘He that spared not his own Son’ (Romans 8:32). It is there, you see, the love of God, in that he sent the Son of his love, the only begotten Son, into this cruel, sinful world; allowed him to live life in that way as a man, and allowed him to suffer ‘such contradiction of sinners against himself’ (Hebrews 12:3). And he placed your sins and mine upon him on the cross in such a way that at that moment Father and Son were separated, and the Son cried out, ‘My God, my God, why hast thou forsaken me?’ (Matthew 27:46) When I believe that that is possible within the Father-heart of God, then I cannot believe the doctrine of the impassivity of God. I say that God in his love suffered in his Son, and it is there I see the marvellous love of God displayed. And this great gospel manifests, too, the glory of God in revealing his character in this way."
— Martyn Lloyd-Jones (2000). The assurance of our salvation: Exploring the depth of Jesus' prayer for His own: Studies in John 17 (51). Wheaton, IL: Crossway Books.
Tuesday, May 7, 2013
At the heart of every relationship is law — Timothy Keller
So she begins to pour her heart out, let’s say. She says, “Let me tell you three things that are very important to me. Some of them seem trivial, but, first of all, I can’t stand cigarette smoke. My nose, my eyes … I just can’t be in the same room. I’m just in a lot of trouble with it. I just can’t stand it. I can’t even be around it. You need to know that.”
He says, “Okay. Well, I’m going to smoke. I’m going to smoke three packs a day. I’m going to smoke all the time. I’m going to smoke in bed. I’m going to smoke when we eat. I’m going to smoke. I’m glad you told me about that, but I’m going to smoke.” She says, “Well let me tell you something else.” She says, “I feel very, very strongly … You make a lot of money and I make a lot of money, and together we’re going to make a lot of money, but here’s what I believe.
I feel very strongly that we should set our living expenses significantly below those which we could afford, and I would like to be deliberately and creatively and intentionally and significantly generous with our money. I would like to be very intentional in finding causes and charities and things we can be involved with and we can give our money to in significant proportions. It’s very important that we do that.” He listens, and he says, “Well, no. What I want to do is I would like to buy three or four homes and condos in luxurious places, and I will go into debt if necessary in order to afford that.”
She says, “Let me tell you one more thing. I would like to live in an interracial neighborhood. I believe in cross-cultural relationships. I think that’s very, very important.” He says, “Oh, no. For goodness’ sake. You can’t trust those people. I would have to lock all my doors. Oh no, no. We’re not going to do that at all.”
Then he says, “I’m so glad we had this little talk. This is wonderful. Now let’s get down to business. Honey, will you marry me?” She would go, “No.” Now, what is she doing? At the heart of every relationship is law. What is the law? Well, if you’re in love and you want to have a loving relationship, you can’t live any old way you want to. You have to get to know the passions and the convictions of the person you love, and the only way for you to possibly have that love relationship is to honor that. You can’t just live any old way. You can’t just trample on, in a sense, the laws of love, the passions of the heart.
In the Old Testament whenever there’s a relationship between a man and a woman in marriage, between God and a human being, between kings, between peoples, it’s always covenantal. They say, “We can have a relationship, but we won’t have a relationship unless there are some rules, unless there are some commonalities. We honor that, and if we honor it … blessing, love, embrace. If we do not … curse, which is always to be cut off. ‘Sorry, we can’t have a relationship.’ ”
There are people who love without any covenantal structure at all. We call them codependent people. That’s what we used to call them. Now we call them “people without boundaries.” I don’t know what you call them now. What it means is I enter into a relationship, and I don’t care whether you trample on everything. I don’t care if you smoke. I don’t care if you trample on my values. I don’t care what you do to me. I still love you. I’ll still be in a relationship. I’ll just let you walk all over me.
See, no covenantal structure, nothing you hold the other person to, no real blessing, by the way. There’s no real intimacy in that kind of relationship. And of course, no curse. You never cut them off. Now, here’s the difference. When you enter into a relationship with a man or a woman to get married and there has to be a cutting off because the other person will not honor, like in that funny illustration, that’s painful.
Here’s the problem. God is different than any other person. This tells us your relationship with God is not optional. I don’t have to marry you, I don’t have to be your friend, but I do have to have a relationship with God. I was built for that. That’s the reason it says in verse 12, “The law is not based on faith; on the contrary, ‘The man who does these things [the law] will live by them.’ ” What that means is unless you’re willing to hear the law of God and commit to that, unless you’re willing to obey that, you’re cursed. It’s like any other relationship.
God says, “I am holy.” God says, “Do not lie. Do not steal. Do not be selfish.” The Golden Rule. He tells you these things, and if you don’t do that, there has to be a curse. God is not codependent, like so many of us are. Here’s the problem. Without God we die. We die forever. We cannot live unless we fulfill the covenant. We cannot live if we’re cut off from him. We cannot live. We have to have him. But Paul says we don’t. We’re under a curse. That’s why something has to be done. That’s why we need the cross, but what actually happened?"
— Timothy Keller, Self-Substitution of God
Saturday, July 21, 2012
kerygma, that is, basic gospel facts — James Montgomery Boice
C. H. Dodd distinguished kerygma from didachÄ“, which means “teaching.”
• The crucifixion: “whom you had killed by hanging him on a tree” (Acts 5:30)
• The resurrection: “God … raised Jesus from the dead” (v. 30)
• The ascension: “God exalted him to his own right hand as Prince and Savior” (v. 31)
• The witnesses: “We are witnesses of these things” (v. 32)
Where is the ethical teaching of the New Testament? It is not present. Most of what Jesus taught in the Gospels was ethical teaching—sometimes in the form of parables, sometimes in more formal discourses. But when we come to this early Christian preaching we find that the apostles did not do as he did. Why not? Did they consider Jesus’ ethical teaching unimportant?
Obviously, the reason the disciples began with the kerygma is that they knew, as we should also know, that a person must first come to Jesus Christ as Savior before he or she can take on the burden of his teachings. It is true that we cannot have one without the other. But unless a person first believes on Jesus as his or her Savior and thus has the new life of Christ within, that person cannot even begin to live the life Christ commanded. As a matter of fact, unless you first confess your sin and find forgiveness, you only go on into increasing sin, which is what these leaders did.
The apostles did not tell the Sadducees to “do unto others as you would have others do unto you.” Instead they told them to repent of their sin and come to Jesus Christ for cleansing from it. That is the message we have been given for a perishing world today."
— James Montgomery Boice, Acts: An expositional commentary (108–109). Grand Rapids, MI: Baker Books.
Saturday, March 10, 2012
righteous in Christ — C. H. Spurgeon
“As Christ was made sin, and yet never sinned, so are we made righteousness, though we cannot claim to have been righteous in and of ourselves. Sinners though we be, and forced to confess it with grief, yet the Lord doth cover us so completely with the righteousness of Christ, that only his righteousness is seen, and we are made the righteousness of God in him. This is true of all the saints, even of as many as believe on his name. Oh, the splendor of this doctrine! Canst thou see it, my friend? Sinner though thou be, and in thyself defiled, deformed, and debased, yet if thou wilt accept the great Substitute which God provide for in the person of his dear Son, thy sins are gone from thee, and righteousness has come to thee. Thy sins were laid on Jesus, the scapegoat: they are thine no longer, he has put them away. I may say that his righteousness is imputed unto thee; but I go further, and say with the text, "Thou art made the righteousness of God in him” (2 Corinthians 5:21).”
— C. H. Spurgeon, The Heart of The Gospel
Friday, February 24, 2012
A just salvation — C. H. Spurgeon
“I love to think of the vindication of divine justice upon the cross; I am never weary of it. Some cannot bear the thought; but to me it seems inevitable that sin must be punished, or else the foundations of society would be removed. If sin becomes a trifle, virtue will be a toy. Society cannot stand if laws are left without penal sanction, or if that sanction is to be a mere empty threat. Men in their own governments every now and then cry out for greater severity. When a certain offense abounds, and ordinary means fail, they demand exemplary punishment; and it is but natural that they should do so; for deep in the conscience of every man there is the conviction that sin must be punished to secure the general good. Justice must reign, even benevolence demands it. If there could have been salvation without an atonement it would have been a calamity; righteous men, and even benevolent men, might deprecate the setting aside of law in order to save the guilty from the natural result of their crimes.
For my own part I value a just salvation: an unjust salvation would never have satisfied the apprehensions and demands of my conscience. No, let God be just, if the heavens fall; let God carry out the sentence of his law, or the universe will suspect that it was not righteous; and when such a suspicion rules the general mind, all respect for God will be gone. The Lord carries out the decree of his justice even to the bitter end, abating not a jot of its requirements. Brethren, there was an infinite efficacy in the death of such a one as our Lord Jesus Christ to vindicate the law. Though he is man, yet is he also God; and in his passion and death he offered to the justice of God a vindication not at all inferior to the punishment of hell. God is just indeed when Jesus dies upon the cross rather than that God’s law should be dishonored. When our august Lord himself bore the wrath that was due for human sin, it was made evident to all that law is not to be trifled with. We glory in the cross, for there the debt was paid, our sums on Jesus laid.”
C. H. Spurgeon, The cross our glory