Insights from Galatians

The glorious gospel of God—that faith in Jesus Christ apart from the works of the law is what saves—this is the truth which prompted Paul to exercise his rebuke of the Galatians in embracing a counterfeit gospel. This true gospel which excluded boasting, this gospel which sought the approval of God, this gospel which was free and gave freedom, was the Apostle’s mainstay and foundation upon which all love and sin-killing would follow. By clinging to even one thing, circumcision, as being necessary to become a child of promise, those who had fallen away from grace revealed that their hope and reliance was not in the righteousness that comes through faith, but in their own righteousness, thereby nullifying the death of Christ. It was because of this reality that Paul wrote vehemently against such heresy.

From the outset, Paul made plain the purpose of his writing, namely, that the Galatians were turning away from the gospel which saves them from their sins (1:4, 6-9) and depending on something else which would bring about their destruction (1:8-9). Paul repeatedly throughout the letter states that this “gospel” which they were embracing was the law, and one particular thing about the law, namely circumcision (5:2-3, 6; 6:12-15; cf. 2:15-16). Thinking that circumcision was necessary to make one righteous, they enforced this upon others (2:14) thereby enslaving others to the law which would bring forth death (3:13) instead of embracing Christ alone through faith (2:16; 3:7, 14, 22) which brings forth life (3:12) and imputes to us the righteousness of Jesus (2:4-5). Paul repeats the gospel theme of Christ defeating sin and becoming a curse for us (3:13), delivering us through his death and resurrection. As he begins by saying that through Christ who was raised and through Christ who delivered us from the present evil age (1:4), he says that only through this Christ can we be delivered from the principles of this world which bring slavery (4:3, 9) and this is done by a trust in Christ alone (2:16; 4:4-6)

Justification by grace alone, through faith alone excludes boasting (1:4-5, 10; 6:14) and clings to Christ for adoption as sons (4:1-7). As we cling to Christ alone, love follows (5:16ff), not out of slavery because of the law (4:7), but out of freedom from the law by the Spirit. This Spirit is the means in overcoming the passions of the flesh (2:20; 5:16, 24) and living as believers who are not afraid of man’s opinion or of seeking man’s approval (cf. 1:10, 2:11-14; 6:14). Apart from Christ, there is no hope to be made right with God. Even in adding just circumcision to the gospel, one thereby shows that one’s hope is not set fully on the righteousness of Christ, but instead one is depending on one’s own righteousness. The comforting aspect of the message of the gospel is that Christ became a curse for us in dying on the cross, and rose triumphant from the dead so that we who only deserve the curse of God may receive the blessing of being an heir through faith. It is because of this adoption that we are to walk in step with the gospel and live according to the Spirit.

In this study, the connection between being justified by grace alone through faith (2:16) and being an heir of God from which dependency comes (4:6-7) and grace to overcome the passions of the flesh and even the fear of man, was made known to me in a new way. The nuance of boasting in the cross alone and not one’s own righteousness was a blessed one to see, for in doing so I will not be afraid of man, but instead seek the approval of God (cf. 1:10; 6:13). This is in stark contrast to the boasting of others who do not embrace the gospel, for these people rely on their own strength and law-keeping. Oh, how grateful I should be and how radical should my life look, leaning on the cross of Christ and living by the Spirit, from whom fruitfulness arises and from whom godly reliance is fostered, for it is by grace that I am saved and by grace will I be sanctified (2:20).

The Life I Now Live

I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.
Galatians 2:20

Around the nearly twenty five years in which I have lived there has been the desire to be known and loved by others. Inherent in my flesh has been a prideful longing for praise and affirmation. I have been satisfied in it when it has come and have gravitated toward it when I see this affirmation in others. Before I came to faith in Christ, I was my own and counted it my duty to see myself satisfied in this world and in the applause of others. But now the battle is different because victory is assured.

Growing up in a home in which my mother was a believer and my father largely not in the picture was a challenge in many ways. Presents, toys, and even food at times was hard to come by. I saw how I physically needed God's help and grace most poignantly when I found a one hundred dollar bill near the floor of a bank during Christmastime when we needed it most. This brought tears to my mom's eyes and was an illustration of God's grace and mercy.

The Holy Spirit showed me that I am spiritually destitute and empty just as I was physically destitute and dependent upon God. Nothing that I could do, however well-intentioned or pure in my eyes would cover the sin which I have and would commit because a holy God demands holiness. The separation between my Creator and myself because of my transgression, I learned, was infinite and could only be bridged by Christ, the perfect, holy God-Man who died to take the punishment for my sin and was raised to defeat death and cause His people to be united to Him through faith. This faith, this simple rest, trust, embrace of Christ's work for my own, was a truth that became my treasure and a heart-embraced reality early in my preteen years. It was a starting point upon which God would grow fruit which continues to this day.

The reality of being apart of God's kingdom purely by grace breaks one from a self-sufficient attitude, and this was certainly true of this young believer. But a battle between the flesh and the Spirit within me was waging, in which the skills God had entrusted to me (most notably my basketball skills at that time) were a distraction away from God's grace rather than a reminder of his mercy. I cherished applause and did not give glory to God in my heart, even if lip-service was made outwardly. Incidentally, the pride that fueled a desire for more recognition brought me to a Christian high school through a scholarship and revealed the futility of both outward and inward vanity. When performance waned and was assured to be lasting after hyper-extending my thumb during the year in which I most desired greatness, I began to be touched in a significant way by a teacher who was dying.

My teacher of Bible, Ethics, Apologetics, and Worldviews loved the Scriptures and knew the Scriptures more intimately than anyone else that I knew. He quoted and turned to multiple passages for every question that was asked of him and every desire for advice that was expressed. His illustrations and images to drive home points were significant in reminding me of the truth of the Old and New Testaments. He genuinely loved God's Word and spent His last years communicating it with students for whom he would hope to bring to faith and deeper satisfaction in God through the work of the Holy Spirit.

Mr. Sheehan made no qualms about showing in word and in practice that everything else was vanity if not coupled and driven by the desire to have others come to know Jesus and grow in Him to make Him known and loved. He knew he was dying of cancer and did not want to be anywhere else, do anything else, but pour his life into others to form them into passionate Christ-worshipers who would lay down their lives for the sake of the gospel. No one else taught me to love and cherish and memorize and base my life upon the Bible as much as this man. It was in his classes and outside his classes in my discussions with him that I would be drawn to have a ministry that would be based upon the truthfulness, solidity, and joy in the Word of God, all the while depending upon God. I was one who was drawn to love Jesus more through his work, and I wanted to have that effect on others by God's grace.

The way in which these ends can be accomplished is in any number of different ways, not the least of which is preaching. Part of the ministry orientation to which I was drawn came through the ministry of John Piper who pastored the church that I started to attend during my time at the Christian school. This man is the other influence that showed me the way to go about Bible study and exegesis, counseling, leadership, and communication through the pulpit in a God-centered, Christ-exalting, Spirit-dependent manner. And in my limited experience, this was rare, and it was needed.

If it was for this purpose that I am made: to glorify Him and enjoy Him forever, then surely this should be the center in each facet of ministry. If I am designed to reflect as with a telescope the glory of God in the face of Jesus Christ and project that to the world who needs a Savior, then surely I can partner in proclaiming and living out this truth if God leads me to teach or preach. Through different opportunities that presented themselves, I was able to teach and preach and lead and receive positive feedback which was geared not to vain praise, but Godward praise. This confirmed in large measure that full-time vocational ministry is where I should be.

Even in preparing for this, I ironically am tempted with glorying not in the grace of God and His continual mercy and presence in my life, but my abilities, accomplishments, and affirmation. It feels good to receive more praise by a professor or your peers in a Preaching class in which you are evaluated. It feels good to be told that you have a gift in writing or in speaking. The very thing for which I am ministering (glorifying God and enjoying Him) is the very thing which is jeopardized when my heart is not set in the right place.

But God in His mercy has saved me. God in His mercy is saving me. And God in his mercy will save me. I have been set free from the curse of the law and have been united to another so that everything that I do stems from and is based upon the faith in Christ which is mine by grace. Grace. That all-encompassing word for which I am eternally grateful! For without Him, I cannot believe, and without Him I can do nothing of spiritual significance. It is the reality which gives me the strength to overcome pride and obtain victory, for I have already obtained a victory of forgiveness and right standing in Him.

This truth stuns me rightly, because I am not one that deserves the love and forgiveness of a holy God who cannot stand sin. When applause and congratulatory remarks came in the past, I found the sustainability of my strength, and even my strength itself, protruding from my own ability and nature, and did not divert praise to Another. But now that I have grown to see my need of Him and the grace found in Him, the struggle to give the praise and glory to God from which all blessings come is a reality that has been achieved in Christ.

I am found in Him, not having my own righteousness which comes from the law, but that which comes through faith in Christ (Phil. 3). I am united to Him in His death and resurrection by grace through faith and stand in Him forgiven. I have victory not by my own doing, but in and through the Holy Spirit within me. The life I now live I live by faith in the Son of God who gave Himself for me; I do not live it through my self-sufficiency. It is in this dependence that God is honored and it is in this dependence that I hope to live even three more quarter centuries, if Jesus tarries. May it be Lord, for your name's sake.

Coloss. 3.3. Our life is hid with Christ in God.

My words and thought do both express this notion,
That Life hath with the sun a double motion.
The first Is straight, and our diurnal friend,
The other Hid, and doth obliquely bend.
One life is wrapt In flesh, and tends to earth.
The other winds towards Him, whose happy birth
Taught me to live here so, That still one eye
Should aim and shoot at that which Is on high:
Quitting with daily labour all My pleasure,
To gain at harvest an eternal Treasure.

George Herbert

Bertrand Russell Conclusion

Following this argument, Russell goes on to say that the injustice that is prevalent in the world is a reason to doubt God’s existence. While Christians would maintain that even defining what is just is impossible without a Deity to base such realities upon, Russell says that justice does not rule at present and so there is no reason to think it will in the future. The question still remains for Russell: What is justice? How is it determined? The answer is a subjective one in the ultimate sense if there cannot be a Judge to put forward a system of justice, and thus the entire premise crumbles under its own weight. On the contrary, although justice is not necessarily prevalent in any given society, justice as a concept, and in many cases, in practice, still exists, and its existence gives reason for the existence of a Deity. More than anything, the absence of justice speaks to the inherent evil in man and longsuffering of a holy God.

Russell could not believe in Christ, in particular, because he maintained that while Jesus was a good prophet and good man, to a large extent, he was a cruel, delusional teacher who in the end was a sadist.[1] The atheist held firm that hell was a despicable concept and one that would lend itself to an unloving Deity. Christians’ belief in this Deity showed their delusion as well. The whole idea that eternal punishment would be reserved for those who would refuse to submit to His arbitrary will is a tragic, unjust way of looking at reality. And in the end, reality does not conform to the Christian position because Christianity and religion in general, actually inhibits morality. While Christians follow their God supremely out of fear of retribution, those who are truly liberated will pursue the fulfillment and full expression of their desires.

Yet, the fullest, most satisfying expression of our desires is not found in the physical but in the spiritual. Unfortunately the brand of Christianity that Russell was exposed to was a far cry from the gospel of Christ, because a knowledge which is truly satisfying is that which embraces the Infinite; love which is truly joyous is that which is eternally increasing. “…For whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Hebrews 11:6).

The analytic philosophical contribution of Bertrand Russell cannot be denied. He brought to the forefront an ideological system of beliefs that made logical constructions and inferences upon scientific perception and experimentation the main criteria for truth propositions. However, his materialistic belief that nature is all there is in the end demonstrated some of the philosophical inconsistencies in his position. When studying science and mathematics, Russell sought to show that inferences could be drawn to metaphysics because of logical systems that were consistent with physics. But by denying the reality of the order and design that is seen in the physical realm, and by repeatedly contradicting that which he saw in the physical realm, he put into question the very structure of the logical constructions of meaning that his entire philosophy depended upon. Unfortunately, then, his ultimate aim to increase love through knowledge for the purpose of the elimination of suffering was quite unattainable indeed.

[1]Bertrand Russell., Why I Am Not a Christian, and Other Essays on Religion and Related Subjects (Simon and Schuster, Inc.: New York, NY), 44-47.

Bertrand Russell's Atheism Part Three

Closely related to the natural law argument is the argument from design. Just like we see laws in the universe which direct causes and effects and presuppose a Lawgiver, the argument goes, so we see design in the universe, which presuppose a Designer. The second law of thermodynamics makes this clear as well. While atheists must hold that the universe is increasingly becoming more orderly from an evolutionary standpoint, the second law of thermodynamics indicates that the universe is tending toward disorder. Russell argues that this world is not orderly, but instead a makeup of wars, fascism, tragedy, and hate, and to assume that this is the best that omnipotence and omniscience could do is an insult to the idea of a god. He believed and adhered to the second law of thermodynamics and reasoned that since we are moving toward disorder in a social way, nevertheless we are moving toward order from an evolutionary way. Thus, he contradicts himself in adhering to natural selection and the positive evolution of the species and in the same breath adhering to a deterioration of the social order. But still later he thought that a utopia was possible through human knowledge and world government. So which one is it? This author would say that the social and physical order is deteriorating and there is nothing that can be done in a moralistic sense to create heaven on earth without the transforming power of the gospel. That is what living in an imperfect world is all about. But to say that the single simple cell is not complex and orderly is a complete reversal of modern examinations of the entity that is much more complex than a computer. And the idea of order and design being evidence of randomness is hardly a logical construction based upon scientific observations and postulates.

In Kant’s Critique of Pure Reason the philosopher states that there would be no right and wrong if God did not exist. Absolute rightness and wrongness would come down to a matter of opinion and thus chaos would result. Obviously what is true and false comes from outside of the individual, otherwise multiple competing standards would be said to be true at the same time, running counter to the Law of Non-Contradiction. In essence, this is the moral argument that Russell attempts to refute next.

Is that difference [between right and wrong] due to God’s fiat or is it not? If it is due to God’s fiat, then for God himself there is no difference between right and wrong, and it is no longer a significant statement to say that God is good. If you are going to say…that God is good, you must then say that right and wrong have some meaning which is independent of God’s fiat…[and] that they are logically anterior to God.[1]

Russell does not seem to follow the beliefs of theologians about the nature of God and His law. For while right and wrong differ because of His decree, His decree is based upon His nature, not just a random, whimsical determination. If rightness and wrongness stem from Himself and His nature than it is significant to say that God is good. Thus, rightness is bound up in the Person of God and is not anterior to God. Russell does not examine where moral law comes from in his system but does in a later work mention that we are the ones create value and our desires confirm it. The one absolute that he seems to place above all others is that of love, which is the fulfillment of our desires and the well-wishing of the fulfillment of others. Thus, when is moral if one to the best of one’s ability lives for their own happiness insofar as it promotes and brings about the happiness of others.[2] Ultimately, morality comes down the will of the majority because of the need for self-preservation. Yet, this could lead to problems if a society deems what is best is the killing of those who are of less use to society, say for instance the elderly or the unborn for economic and social reasons. In this case, when everyone has their desires fulfilled, there are nevertheless moral codes that would be in question, to put it mildly. In addition, if living a good life is purely to bring about satisfaction in the real sense while maintaining that physical extinction will inevitably result, one is in a sad state in which living a moral life is ultimately meaningless.

[1]Ibid, 12.

[2] Bertrand Russell. What I Believe (E. P. Dutton and Company: New York, NY), 24-25.

The Calvinistic Thought Behind the Evangelistic Practice of C. H. Spurgeon--Part Five

Perseverance of the Saints

All of those for whom Christ died will certainly persevere to the end. There is no one for which Christ has suffered who will not see eternity (John 6:44) and this truth propelled Spurgeon to call for sinners to accept a triumphant Savior. It propelled Spurgeon to call for sin-killing warfare and evangelistic outreach, knowing that all those who would trust in Christ, will indeed be finally saved and would not fall away. Otherwise, the determination of man, the will power of man and his strength become the main factor in one remaining saved. Instead God is the one who works in us both to will and to do His good pleasure (Philippians 2:12-13). The Holy Spirit is the one who will bring us to faith and the Holy Spirit is the One who will cause us to endure to the end and this is because God is faithful: “Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ faithful is He who calls you, and He also will bring it to pass” (1 Thessalonians 5:23-24).

The faithfulness of Christ in fulfilling His promises is the only sure thing that the Christian can hold onto. If we cannot believe the promises of Almighty God, what can we believe? If the Word of God has fallen and will continue to fall by the enemy of the flesh or Satan, our zealousness, our steadfastness, and our joy is greatly diminished. It is precisely this that Spurgeon argues in his sermon, “Enduring to the End”:

“What is he worth as a mediator of the covenant and the surety of it, if he hath not made the promises sure to all the seed? My brethren, Christ is made a leader and commander of the people, to bring many souls into glory; but if he doth not bring them into glory, where is the Captain’s honor? Where is the efficacy of the precious blood, if it does not effectually redeem? If it only redeemeth for a time, and then suffereth us to perish, where is its value?”[1]


This robust doctrinal truth brought Spurgeon to practical awareness and trust in the God of the Bible who is able to keep us from falling. What the “prince of preachers” saw to be reality in the Scriptures pushed him to prayer, to watchfulness, to joy in a faithful God, rather than to apathy.[2] So then, he could with confidence preach the gospel and teach such truths, finding that the Holy Spirit used them to keep believers within the flock of God.

Conclusion

Throughout the lifetime of Spurgeon, many called him a Calvinist in a derisive way. They said that because the Baptist preacher was so concerned about doctrine and so wrapped up in his minor theological points, many would be perishing while he was attending to his books and divisively preaching. This charge is nothing new, as many today believe that the so-called “Five Points of Calvinism” are unnecessary doctrines and are far from the mission foundation of Jesus and his disciples. Indeed many see Calvinism as a discouragement to the believer, and therefore an inhibitor to going into the entire world and preaching the gospel to all nations.

Yet far from discouraging missions, evangelism and discipleship is greatly enhanced by the realization and love of these truths. Just as Paul exhorted Timothy in his ministry with the foundation of salvation being all of grace, so too Spurgeon encouraged those around him to have their minds fixed on the certainty that only God can save, only Christ can redeem, and only the Holy Spirit can convict and cause the believer to endure to the end. This full-orbed understanding of the depravity of man and the particular electing grace of God which captivates the sinner with His beauty not only gives hope to the Christian, but most glorifies God, for it is in this light that Christ shines brightest and the gospel seems sweetest. All men are desperate sinners who need a Savior, and it is only grace, only Christ’s substitutionary atonement for His elect that will bring many sons to glory. So we can preach this good news, knowing full well that God’s purposes cannot be thwarted.

“If I had to tell you that you were to work out your own salvation apart from His grace, it would be an impossible prospect for you. Instead, it comes to you in this way: Filthy, there is washing for you! Dead, there is life for you! Naked, there is raiment for you! All undone and ruined, here is complete salvation for you! O soul, may you have the grace given to you to grasp it, and then you and I together will sing the praises of the glory of divine grace.”[3]

[1]Charles Haddon Spurgeon., Spurgeon’s Sermons Volume 8—“Enduring to the End” (Baker Books: Grand Rapids, MI), 165.
[2] Ibid, 167.
[3] Charles Haddon Spurgeon., Grace: God’s Unmerited Favor (Whitaker House: New Kensington, PA), 61.

The Calvinistic Thought Behind the Evangelistic Practice of C. H. Spurgeon--Part Four

Irresistible Grace

The comfort that comes from knowing Christ’s atonement accomplishes fully and absolutely what it was intended for extends to comfort when responses from unrepentant sinners are less than favorable. To know that God will save those whom He has chosen, that God will redeem those whom He died for, causes the evangelist to rest in the Holy Spirit, knowing that He will overcome the reprobate’s heart in the way that He sees fit. Sinners who are “dead in their trespasses and sins,” who have hearts that are stone, who do not desire spiritual things because they are foolishness to them, will not and cannot come to Christ for forgiveness, with the caveat that God will overcome the will of man and make His glory, His person, His forgiveness irresistible when He chooses. This method of salvation is not a miniscule reference point, but an aspect that affects the evangelists practice and heart and glorifies Christ most.

In speaking of an informative passage that concerns the salvation of man Spurgeon was set on explaining its relationship even to the decision making process of the unbeliever’s conversion. The One who has called us with a holy calling did so, “not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began” (2 Timothy 1:9). Since “salvation is of the Lord” (Jonah 2:9) and because “no one can come to Me unless the Father who sent Me draws him” (John 6:44), it stands to reason that God’s purpose and grace are the only things which can cause salvation, from beginning to end. No facet of the unbeliever, turned believer can be based on man, not even his choice—it is all of grace. His forthrightness concerning this truth in preaching and writing is evident in calling anything less “a manifest absurdity,” and when talking to those who were not yet saved, mentioned their utter and complete inability to come apart from the irresistible grace of God who makes us willing in the day of His power:

“If ever you are saved, my dear one, you will have to confess that you never deserved or merited one single blessing from the God of grace. You will have to give all the glory to His holy name if you ever get to heaven. Note that even in the matter of the acceptance of this offered mercy, you will never receive it unless He makes you willing. He does freely present it to every one of you, and He honestly bids you to come to Christ and live. However, I know that you will never come of your own accord, unless the effectual grace that first provided mercy makes you willing to accept that mercy by the working of the Holy Spirit. Thus, our text tells us it is “according to his own purpose and grace.”[1]

Giving “all the glory to [God’s] holy name” was central for Spurgeon because he saw it to be central to the purpose for which the Father created the world. Boasting was to be excluded in all of one’s claims for acceptance with God (Ephesians 2:8-9). Humbly offering empty hands to our Savior and simply clinging to His righteousness was the only means to be saved. And even doing this is a work of God’s grace, for man is unable to come because his will is in bondage to sin and therefore will continue to stiff-arm the God of salvation until His heart is illumined.

One could argue, “If no one can be saved apart from God’s revelation and manifestation of Himself, why preach? Only the Spirit can accomplish this work.” It is true that only the Spirit can accomplish this and no amount of persuasion, eloquence, or logical arguments can bring about belief, but just as God ordains ends, He ordains means to those ends. So, in Acts Paul and Barnabas and others preached, very well knowing that only those who were appointed to eternal life believed (Acts 13:48). And Paul exhorted Timothy the centrality of the grace of God in belief when pressing him to ministry. This is no coincidence. “…Paul, in order to excite Timothy to boldness and to keep him constant in the faith, reminded him of the great doctrine that the grace of God reigns in the salvation of men…Paul did so with the design of maintaining Timothy in the boldness of his testimony for Christ.”[2]

[1]Charles Haddon Spurgeon., Grace: God’s Unmerited Favor (Whitaker House: New Kensington, PA), 39, 51.
[2]Ibid., 34.