Simul Justus et Peccator

 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.

Gill on Repentance

IV. The Author, and cause, and means of repentance.

1. The Author and efficient cause of it is not man himself, but God; “then hath God also granted repentance to the Gentiles”, <441118>Acts 11:18 it is not in the power of man to repent of himself, for he is by nature blind, and has no sight and sense of sin; his understanding is darkened with respect unto it, and he is darkness itself till made light in the Lord; and until he has a sight and sense of sin he can never truly repent of it; his heart is hard and obdurate, his heart is an heart of stone, and he cannot really repent of sin until that stony heart is taken away, and an heart of flesh is given; and whenever he becomes sensible of his need of repentance, he prays to God for it, saying, “Turn thou me, and I shall be turned”: nor do exhortations to repentance suppose it in the power of man to repent of himself; since these are only designed to bring him to a sense of his need of it, and of his obligation to it, and of his impotence to it of himself through the hardness of his heart, and to direct him to seek it of God, who only can give it; for,

2. Though God may give men space to repent, yet if he does not give the grace of repentance, they never will repent. Thus he gave space to the old world, threatened with a flood, which some think is meant by the one hundred and twenty years allowed them, when the longsuffering of God waited in the times of Noah, while the ark was preparing, but without effect; so Jezebel, or Antichrist, is said to have “space” given her “to repent of her fornication, and she repented not”, <660221>Revelation 2:21 and this God sometimes gives to the children of men to show his sovereignty, that he will have mercy on whom he will have mercy, and give repentance to  whom he pleases; and for the sake of his elect, not willing that any of them should perish, but that they should all come to repentance, and therefore his longsuffering towards them is salvation; and this also he sometimes gives to show his forbearance of the vessels of wrath, and to leave them inexcusable. Nay,

3. Though some men have the means of repentance, yet grace not being given them of God they repent not; the word, unless attended with power, is ineffectual; the most severe judgments inflicted on men are insufficient, as the plagues on Pharaoh, whose heart was the worse and more hardened under them, <021110>Exodus 11:10 and though the children of Israel were smitten with famine, with the pestilence, and with the sword, yet they repented not, nor returned unto the Lord, <300406>Amos 4:6-11 so the fourth and fifth vials poured forth on men, which will scorch and fill them with pains and sores, instead of repenting of their deeds they will blaspheme the God of heaven and his name, <661608>Revelation 16:8-11. And on the other hand, the greatest instances of mercy and goodness to men, and singular deliverances wrought for them, which should, and one would think would, lead men to repentance, and yet they do not, <450204>Romans 2:4,5

<660920>Revelation 9:20,21 yea the most powerful and awakening ministry that a man can sit under, has no influence on the minds of men to bring them to repentance, without the power and grace of God; such as was the ministry of John the Baptist, who was the voice of one crying in the wilderness, preaching in a loud, vehement, and powerful manner, the baptism of repentance; and yet though some publicans and harlots believed, the Pharisees repented not afterwards that they might believe, <402132>Matthew 21:32 our Lord spake as one having authority, yet few believed; and many cities where he preached, and mighty works were done by him, yet repented not; and if one was to rise from the dead, and describe all the happiness of the blissful state of the saints in heaven he was capable of, or paint all the horrors of the damned in hell, it would have no effect, neither to allure nor frighten to repentance, or bring men to it, without the exertion of powerful and efficacious grace, <421631>Luke 16:31.

4. The sole efficient cause and author of repentance is God, Father, Son, and Spirit. God the Father, “if God peradventure will give them repentance”, <550225>2 Timothy 2:25. Christ, the Son of God, as mediator, is exalted “to give repentance unto Israel, and forgiveness of sins”, <440531>Acts 5:31 and the Spirit of God reproves for sin, convinces of it, and works repentance for it, <431608>John 16:8.

5. The moving cause of it is the free grace of God; it is a grant and favour from him, a gift of Christ, which he, as a prince and a saviour bestows,

<441118>Acts 11:18 5:31 and an operation of the power and grace of the Spirit of God, and entirely flows from the sovereign will and mercy of God, “who hath mercy on whom he will have mercy, and whom he will he hardeneth”,  <450918>Romans 9:18 not giving grace to repent.

6. The usual means and instruments of repentance are the word, and the ministers of it; as faith, so repentance, comes by hearing the word; the three thousand were pricked to the heart, and were brought to repentance, through the ministry of the apostle Peter; and as all the apostles were ordered by Christ to preach repentance in his name among all nations, so they went forth everywhere, and God in and by their ministry commanded all men everywhere to repent; and when and where the command was attended with power it produced the effect; and so the apostle Paul declared to Jews and Gentiles, that “they should repent and turn to God, and do works meet for repentance”; and the hand of the Lord being with him, great numbers everywhere believed and turned to the Lord, <422447>Luke 24:47 <441730>Acts  17:30 26:20.

John Gill, Body of Divinity, n.d.

CHRIST IS A BETTER PROMISE

 God can no more condemn a believing soul when he looks upon Christ, than he can drown the world against his promise when he looks on the rainbow.

—Puritan Stephen Charnock, Works 3:489

FULLNESS OF JOY

 “Lord, grant that from hence I may learn to withdraw thoughts, affections, desires, and expectations entirely from the world, and may fix them upon the heavenly state, where there is fullness of joy; where reigns heavenly, sweet, calm, and delightful love without alloy; where there are continually the dearest expressions of this love; where there is the enjoyment of this love without ever parting; and where those persons, who appear so lovely in this world, will be inexpressibly more lovely, and full of love to us. How sweetly will those, who thus mutually love, join together in singing the praises of God and the Lamb. How full will it fill us with joy, to think that this enjoyment, these sweet exercises, will never cease or come to an end, but will last to all eternity.”

~ Jonathan Edwards.

ORTHODOX HEAD, REBELLIOUS HEART

  "How tragic to have an orthodox head wedded to a rebellious heart!" Dr. James Montgomery Boice

Refer it Back to God

 But we are short-sighted creatures, not only unworthy--but unable to rightly choose for ourselves.

If the choice was left to us--it would be our wisdom to refer it back to God.

We may be sure that He does not willingly grieve or afflict us. He takes no pleasure in seeing us weep and mourn--rather, every day brings us ten thousand proofs that He delights in our prosperity.

Whenever we are in heaviness, therefore, there is a need-be for it--faithful are the wounds of such a Friend! Our trials are made no sooner, nor longer--than the necessity of the case requires. He who wounds--has promised likewise to heal. He is all sufficient, and can give more than He will ever take away from His redeemed people. I trust she will find power to commit herself, and her every concern, into His hands; and that she will have reason to acknowledge, from day to day, that He does all things well!

Whatever the outcome may be--our Lord is wise and good in all His dealings. His mercies to us are new every morning--and as numerous as the minutes of our lives!

One of the excerpts from John Newton's Letters.

I CANNOT PRAY

  I cannot pray, except I sin. I cannot preach, but I sin. I cannot administer, nor receive the holy sacrament, but I sin. My very repentance needs to be repented of and the tears I shed need washing in the blood of Christ.

~ William Beveridge

Don Green Adversity

  From Don Green.

At the recommendation of the incomparable Phil Johnson, last year I read an older biography of Charles Spurgeon by W. Y. Fullerton. It was superb and a privilege to read.

Spurgeon, as most know, was often opposed during the course of his ministry. As I prepare for an online session to encourage pastors and elders on February 10, I give you this quote from Spurgeon as a preview of coming attractions:

"If we never offended, it would be proof positive that we did not preach the Gospel. They who can please man will find it quite another thing to have pleased God. Do you suppose that men will love those who faithfully rebuke them? If you make the sinner's heart to groan, and waken his conscience, do you think he will pay you, court and thank you for it?"

My brothers, your adversity in ministry is a sign of approval and blessing, not a cause for discouragement and resignation. Better and more noble men than us have walked rocky paths in ministry, only to enter glory triumphantly (albeit with scarred feet) as a result. They would all tell you it was worth the cost.

So look up for grace and persevere below. You must. And by grace, you will stand, for Christ is able to make you stand.

So preach with all your heart tomorrow, and may the Lord send His blessing on the Word as you do. I, for one, am on your side.

"Share in suffering as a good soldier of Christ Jesus" (2 Timothy 2:3).

The Blood Cleanses

 That blood that hath cleansed so many from sin, and from such multitudes of sin, in their several capacities, can cleanse you from 𝘢𝘭𝘭 your sins, were they as great as all those jointly that have been cleansed by it from the beginning of the world.

—Stephen Charnock, 3:531

Double Imputation

 John Owen – Double Imputation

These two things, then, complete our grace of acceptation. Sin being removed, and righteousness bestowed, we have peace with God—are continually accepted before him. There is not any thing to charge us with: that which was, is taken out of the way by Christ, and nailed to his cross—made fast there; yea, publicly and legally cancelled, that it can never be admitted again as an evidence. What court among men would admit of evidence that has been publicly cancelled and nailed up for all to see it? So has Christ dealt with that which was against us; and not only so, but also he puts that upon us for which we are received into favor. He makes us comely through his beauty; gives us white raiment to stand before the Lord. This is the first part of purchased grace wherein the saints have communion with Jesus Christ. In remission of sin and imputation of righteousness does it consist; from the death of Christ, as a price, sacrifice, and a punishment—from the life of Christ spent in obedience to the law, does it arise. The great product it is of the Father’s righteousness, wisdom, love, and grace—the great and astonishable fruit of the love and condescension of the Son—the great discovery of the Holy Ghost in the revelation of the mystery of the gospel.

~John Owen~

FIVE MOTIVES FOR KILLING SIN

 Puritan Thomas Brooks, on the best motive for killing sin:

“There were five monks that were studying what was the best means to mortify sin. One said, to meditate on death; the second, to meditate on judgement; the third, to meditate on the joys of heaven; the fourth, to meditate on the torments of hell;

the fifth, to meditate on the blood and sufferings of Jesus Christ: and certainly, the last is the 𝘤𝘩𝘰𝘪𝘤𝘦𝘴𝘵 and 𝘴𝘵𝘳𝘰𝘯𝘨𝘦𝘴𝘵 motive of all to the mortifying of sin.”

—The Works of Thomas Brooks, 2:379

Define the Good News in 10 Words.

 As always, this material can be altered, edited, improved, critiqued, expanded, and not hastily embraced, but I asked chatgpt: Give 10 definitions of the gospel but only use 10 words per definition. And this is what I was given back.

1. **Good News:** God's redemption through Christ's atoning sacrifice for sinners.
2. **Salvation:** Grace-fueled reconciliation with God, not earned but freely received.
3. **Repentance:** Turning from sin, embracing Christ for forgiveness and transformation.
4. **Faith:** Trusting Christ alone for salvation, abandoning self-righteousness and works.
5. **Regeneration:** Holy Spirit's renewal, birthing a new life in believers.
6. **Atonement:** Jesus' substitutionary death, satisfying divine justice for human sin.
7. **Adoption:** Believers becoming God's children, heirs of eternal promises.
8. **Justification:** God declaring the guilty righteous through faith in Christ.
9. **Reconciliation:** Restored relationship with God, ending enmity through Christ's mediation.
10. **Eternal Life:** Gift of unending communion with God for redeemed believers 10 more.

1. **Holiness:** Transformation to Christlikeness, empowered by the indwelling Holy Spirit. 2. **Grace:** Undeserved favor, God's unmerited kindness freely bestowed on sinners. 3. **Kingdom:** God's reign established, inaugurated by Christ's redemptive work. 4. **Resurrection:** Christ's triumph over death, assuring believers' future resurrection. 5. **Mission:** Spreading Gospel globally, making disciples for Christ's kingdom expansion. 6. **Sanctification:** Ongoing process, believers becoming more like Christ through Spirit's work. 7. **Sacrifice:** Christ's selfless offering, securing forgiveness and reconciliation with God. 8. **Testimony:** Believers' witness, sharing transformed lives through the Gospel's power. 9. **Commission:** Christ's directive to proclaim Gospel, making disciples of all nations. 10. **Hope:** Confident expectation, rooted in Christ's return and eternal promises.

Demoralization

 In weeks ahead it would be a great Christian ministry to provide Biblical responses to all these categories as the pressures we will face through life will come from multiple directions.

Question: What does it mean to be demoralized? Answer: To be demoralized generally refers to a state of losing confidence, hope, or morale. In the context of personal or societal aspects, it can be characterized by a sense of discouragement, disheartenment, or a decline in motivation.

Here's a list of factors that might lead to demoralization:

Repetitive Failures: Facing consistent setbacks and failures in personal or professional endeavors.

Financial Struggles: Experiencing economic challenges, job loss, or financial instability.

Health Issues: Coping with chronic illness, disability, or persistent health concerns.

Relationship Problems: Navigating difficulties in interpersonal relationships, such as conflicts or breakups.

Unemployment: Dealing with the stress and uncertainty associated with being unemployed.

Educational Challenges: Struggling academically, feeling overwhelmed, or facing learning difficulties.

Isolation: Feeling socially isolated or lacking meaningful connections with others.

Loss of Loved Ones: Grieving the death of family members or close friends.

Burnout: Experiencing emotional and physical exhaustion due to prolonged stress or overwork.

Discrimination: Facing prejudice or discrimination based on race, gender, sexual orientation, or other factors.

Existential Crisis: Questioning the meaning and purpose of life, especially during major life transitions.

Loneliness: Feeling a lack of companionship and meaningful relationships.

Trauma: Coping with the aftermath of traumatic events, such as accidents, violence, or abuse.

Crisis of Identity: Struggling with self-identity and a sense of purpose in life.

Social Comparison: Constantly comparing oneself to others and feeling inadequate.

Perceived Injustice: Witnessing or experiencing injustice and feeling powerless to address it.

Global Issues: Overwhelm and despair stemming from global challenges like climate change, pandemics, or geopolitical tensions.

Cultural Pressures: Navigating societal expectations and pressures that conflict with personal values.

Lack of Fulfillment: Feeling unfulfilled in career, hobbies, or personal pursuits.

Aging Concerns: Coping with the challenges and changes associated with aging.

Imposter Syndrome: Feeling like a fraud or doubting one's abilities and accomplishments.

Lack of Control: Experiencing situations beyond one's control and feeling helpless.

Uncertain Future: Facing an uncertain and unpredictable future.

Technology Overload: Feeling overwhelmed by the constant connectivity and information overload in the digital age.

Natural Disasters: Dealing with the aftermath of natural disasters and their impact on personal and community well-being.

May we renew our mind with God's grace, faithfulness, power, love, promise, and sovereignty; Looking unto Jesus and feeding upon His Word. Greater is He who is in us, than he who is in the world.

Jonathan Edwards the Reader

Found on Twitter post, but I would like to find published sources to verify details. 

Jonathan Edwards is world famous for preaching and theology, but his biggest impact is often overlooked.

Jonathan Edwards is often remembered for the Great Awakening that sermons like, "Sinners in the Hands of an Angry God," came from. But this ability to preach did not come from nowhere. He attended Yale at 13 and after he graduated, his grandfather gave him ten hours a day of reading to do until he was ready to join the church. Can you imagine graduating Yale and your grandpa thinking you were still that far behind in your studies? Yet his grandfather wanted to make sure he was well read and well studied for his upper class church in New England. Early on Edwards' preaching was considered great. There were the beginning of flames of a revival. But tragedy struck when Edwards' uncle, who attended his church, committed suicide. Edwards' was devastated. People had accused him of being too fiery and fierce in his sermons. He saw his uncle's hopelessness as a result of this. This might have been the end of Edwards' story, but the most famous pastor in the world at that time had heard about the revival in New England and wanted to help. This man, George Whitefield came to Edwards' church and preached strong, Godly truth. Edwards was said to have bawled in the pew. He was renewed for his purpose. He returned to preaching with confidence and soon revival swept New England. The sermon "Sinners in the Hands of An Angry God," was preached at a congregation that was known to be resistant to the revival. Try as they might, no one had been able to break through this nearly impossible fortress against God. Many people preached that day before Edwards did. When Edwards preached that sermon he was not able to finish it over the sound of men and women whose stone-cold hearts had melted at the power of the Gospel. They wailed and shouted, "Stop! We can't handle any more!" Soon he was a well known and famous man. His books and theology became top notch. But this was not the end of his story. After chastising some of the kids in his congregation for looking at and making lewd comments towards an anatomy book, he got into trouble with his church. The kids were children of the elders. He saw them fit for discipline. The elders saw him as being too strict. This led to a massive fight in his church that eventually got him ousted. He went out to the outskirts of New England and preached there. He also held services for the local native Americans. The story of a world-famous preacher seemed to be coming to a quiet end. But he had already done something that would change history. For a few years before a man, ragged and sick, came to his home. David Brainerd had been a missionary to the Native Americans in the area. He had been at it for years, and it was a tough, terrible job. While staying at Edwards' house, it became clear that he had tuberculosis. This didn't stop him from becoming close, even romantic (despite his terribly poor condition) with Jerusha Edwards', Jonathan's daughter. Rumors even existed that they had become engaged. David Brainerd died in the care of the Edwards' family. But not before he had passed the Tuberculosis onto Jonathan's daughter, which would eventually kill her, too. Brainerd had shared his journal with Jonathan. Jonathan thought it was a powerful testimony, and asked for permission to publish it. He thought the world might be inspired to follow his lead. Brainerd gave it. Even though this man's disease had led to the death of his daughter, and even though Jonathan was in the midst of a massive struggle with his church that would eventually lead to his ousting, he published the book. It became Edwards' best selling book. By a mile. In the 1700s you would have been far more likely to have that book than any other book by Edwards'. This book changed the world. John Wesley in England specifically said, "'Let every preacher read carefully over the Life of David Brainerd." And went out of his way to give copies of it to the world. Missionaries who changed and inspired the world such as William Carey, Adoniram Judson, and Jim Elliot cited it as books that sent them to the field. One surprising influence was Asahel Nettleton who pointed to Brainerd and Edwards as the reason he became converted. Not well known today, he was the man whose sermon sparked the Second Great Awakening. He broke with the radical elements of the Second Great Awakening, but this means that Edwards' not only helped spark the First Great Awakening but a person converted by his writings started the second one. The Great Awakening, the Second Great Awakening, and in many ways the great century of missions can trace much of their founding back to one man who remained faithful despite terrible circumstances: Jonathan Edwards. His book on David Brainerd begins with the following sentence which is the reason ALL should study Church History: "There are two ways of representing and recommending true religion and virtue to the world; the one, by doctrine and precept; the other, by instance and example." Although today Edwards' is famous for teaching doctrine, in his day and to this day, the book that showed a man's example is what left the biggest impact. And his own example of faithfulness and boldness can teach us today, too.

Warfield on Faith

 Of faith's subjective nature we have what is almost a formal definition in the description of it as an ‘assurance of things hoped for, a conviction of things not seen’ (Heb. 11:1). It obviously contains in it, therefore, an element of knowledge (Heb. 11:6), and it as obviously issues in conduct (Heb. 11:8, cf. 5:9, 1 Pet. 1:22). But it consists neither in assent nor in obedience, but in a reliant trust in the invisible Author of all good (Heb. 11:27), in which the mind is set upon the things that are above and not on the things that are upon the earth (Col. 3:2, cf. 2 Cor. 4:16–18, Mt. 6:25.

The examples cited in Heb. 11 are themselves enough to show that the faith there commended is not a mere belief in God’s existence and justice and goodness, or crediting of His word and promises, but a practical counting of Him faithful (11:11), with a trust so profound that no trial can shake it (11:35), and so absolute that it survives the loss of even its own pledge (11:17).

So little is faith in its biblical conception merely a conviction of the understanding, that, when that is called faith, the true idea of faith needs to be built up above this word (Jas. 2:14 ff.). It is a movement of the whole inner man (Rom. 10:9, 10), and is set in contrast with an unbelief that is akin, not to ignorance but to disobedience (Heb. 3:18, 19, Jn. 3:36, Rom. 11:20, 30, 15:31, 1 Thess. 1:8, Heb. 4:2, 6, 1 Pet. 1:7, 8, 3:1, 20, 4:18, Acts 14:2, 19:9), and that grows out of, not lack of information, but that aversion of the heart from God (Heb. 3:12) which takes pleasure in unrighteousness (2 Thess. 2:12), and is so unsparingly exposed by our Lord (Jn. 3:19, 5:44, 8:47, 10:26).

In the breadth of its idea, it is thus the going out of the heart from itself and its resting on God in confident trust for all good. But the scriptural revelation has to do with, and is directed to the needs of, not man in the abstract, but sinful man; and for sinful man this hearty reliance on God necessarily becomes humble trust in Him for the fundamental need of the sinner—forgiveness of sins and reception into favor.

In response to the revelations of His grace and the provisions of His mercy, it commits itself without reserve and with abnegation (renouncing) of all self-dependence, to Him as its sole and sufficient Savior, and thus, in one act, empties itself of all claim on God and casts itself upon His grace alone for salvation.

Benjamin B. Warfield, The Works of Benjamin B. Warfield: Biblical Doctrines, vol. 2 (Bellingham, WA: Logos Bible Software, 2008), 501–502.

Repentance and Assurance

 Repentance is a gift that is of and, therefore, from God (e.g. 2 Tim. 2:25b). Repentance, is not, nor can it be, something that we, as congenitally sinful human beings (e.g. Ps. 51:5; Eccl. 7:20; Rom. 3:23; 5:12), generate autonomously within ourselves, knowing that it is wholly against our nature, that is, in our unregenerate state, to want to be right with a holy God to begin with. Repentance, whether unto salvation (Mk. 1:15) or from sins we commit (Acts 3:19; Rom. 2:4), is something God Himself must do within us. Darrell B. Harrison.

The first step in having assurance of salvation is believing that the God who saved you to begin with (1 Corinthians 1:30; Ephesians 2:5-8; Titus 3:5), is not a liar and, as such, can be trusted to keep you saved from the moment you first believed until the moment you take your last breath in this life (Psalm 48:14; 2 Timothy 1:9; Jude 1:24). If you don’t believe that, you will most assuredly struggle with assurance. Darrell B. Harrison.

https://www.gty.org/library/sermons-library/GTY155M/the-faith-that-doesnt-fail

1 John 5:13.

 From Darrell B. Harrison.

In 1 John 5:13 (LSB), the apostle John writes, "These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life."

Please note that John said, "that you may know, that you have eternal life," he did not say, "that you may feel like you have eternal life." The word "know" is the Greek verb "eido," which means to perceive, to have knowledge of, to understand. For context, that same verb is used in an eschatological sense in Matt. 25:13 (LSB), where Jesus says, "Be on the alert then, for you do not know the day nor the hour [of His return]" and, conversely, Jn. 10:4, where Jesus says, "When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice."

The apostle Paul declares in Rom. 10:9 (LSB), ". . . that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved." In Eph. 2:8a (LSB), Paul writes, "For by grace you have been saved through faith . . ." He did not say, "For by grace you have been saved through feelings."

If you have truly believed in Jesus Christ for the forgiveness of your sins - and you know in your heart whether you have or not - your salvation is eternally secure solely on the basis of the nature and character of a holy God who cannot lie (Tit. 1:2), not on the basis of your mutable and unreliable feelings.

Remember that today.

The Christian life is a daily battle to believe God. May God strengthen you this day - and every day - to believe His promises in spite of what your flesh may tell you.

~DBH

This is the Reason Why

 𝘛𝘩𝘪𝘴 is the reason why God looks upon us with a forbearing eye, notwithstanding the continual matter of displeasure He finds in us: He 𝘭𝘰𝘰𝘬𝘴 𝘰𝘯 𝘶𝘴 𝘪𝘯 𝘏𝘪𝘴 𝘚𝘰𝘯; His love to us is grounded on His love to Christ.

—Puritan Richard Sibbes, Works 4:120

Growth is Silent

 "Growth is silent and at the time imperceptible to our senses, though later it is evident. Growth is gradual and full development is not reached in a day, nor in a year. Time must be allowed before proof can be obtained. We should not attempt to gauge our growth by our feelings, but rather by looking into the glass of God’s Word and measuring ourselves by the standard which is there set before us. There may be real progress even where there is less inward comforts.

Am I denying myself more now than I did formerly?

Am I less enthralled by the attractions of this world than I used to be?

Are the details of my daily life being more strictly regulated by the precepts of Holy Writ?

Am I more resigned to the blessed will of God, assured that He knows what is best for me?

Is my confidence in God growing, so that I am more and more leaving myself and my affairs in His hands?

Those are some of the tests we should apply to ourselves if we would ascertain whether or no we be growing in grace."

~ Arthur Pink, "Spiritual Growth"

It take the Trinity

 “It needs the Trinity to make a Christian! And when you have got a Christian, it needs the Trinity to make a prayer! You cannot pray a single prayer aright without Father, Son and Holy Spirit.”

—1892, Spurgeon

Theology of the Cross (chatgpt)

 according to chatgpt:

Martin Luther's "Theology of the Cross" is a fundamental concept in his theology and a key aspect of his theological thought. It is important to understand this concept in the context of Luther's life and the religious landscape of his time.

Martin Luther was a 16th-century German theologian and the key figure in the Protestant Reformation. He challenged the teachings and practices of the Roman Catholic Church, leading to significant changes in Western Christianity. The "Theology of the Cross" is one of the central ideas that emerged from his theological writings.

Here is a comprehensive explanation of what Martin Luther's "Theology of the Cross" means:

Contrast with the "Theology of Glory": Luther introduced the concept of the "Theology of the Cross" in contrast to what he called the "Theology of Glory." The "Theology of Glory" represented the dominant medieval religious thinking, which emphasized human achievements, good works, and the pursuit of earthly success as a means of reaching God and finding salvation. In contrast, Luther argued that the true Christian understanding of God and salvation must begin with a different perspective.

The Hidden God and the Revealed God: Luther believed that there are two ways of understanding God. The first is what he called the "hidden God," which is beyond human comprehension and hidden from human reason. This hidden God operates in ways that are often contrary to human expectations. The second is the "revealed God," which is God as He has chosen to make Himself known through His Word and, most importantly, through Jesus Christ.

The Theology of the Cross vs. the Theology of Glory: Luther argued that the true knowledge of God comes not through human achievements or efforts but through the Cross of Christ. He asserted that God is most fully revealed in the suffering and death of Jesus on the Cross. This is a stark departure from the "Theology of Glory," which seeks to find God in human accomplishments and worldly success.

Paradox of the Cross: Luther emphasized the paradox of the Cross. On the surface, the Cross appears to be a symbol of weakness, failure, and suffering. However, Luther saw in the Cross the ultimate display of God's love and power. It is through Christ's crucifixion that God's redemptive work is accomplished, and humanity is reconciled with God.

Justification by Faith Alone: The "Theology of the Cross" is closely linked to Luther's doctrine of justification by faith alone (sola fide). Luther argued that it is through faith in Christ's atoning work on the Cross that individuals are justified and receive the gift of salvation. This is in contrast to the works-based righteousness emphasized by the Catholic Church of his time.

Embrace of Suffering and the Cross: Luther encouraged believers to embrace the challenges and sufferings of life, recognizing that these experiences can lead to a deeper understanding of God's grace. Through suffering, individuals can draw closer to God and find comfort in Christ's suffering on the Cross.

The "Theology of the Cross" Today: Luther's "Theology of the Cross" continues to be a significant theological concept in Protestant Christianity. It highlights the centrality of Christ's sacrificial death and the importance of faith in understanding God's grace and salvation.

In summary, Martin Luther's "Theology of the Cross" represents a radical shift in theological thinking, emphasizing the centrality of Christ's crucifixion as the ultimate revelation of God's love and the means of salvation. It contrasts with the prevailing emphasis on human achievements and worldly success in medieval Christianity, pointing believers toward a deeper understanding of God's grace through faith in Christ. This concept remains influential in Protestant theology to this day.

Loving God by Knowing God

 There are four points in this material I am trying to emphasize. Great quote!!

1) Now, remember, we never make ourselves love Christ more by flogging ourselves for not loving Him more.

2) We come to love those better whom we love by knowing them better,

3) not by talking to ourselves about the duty of loving them,

4) for love and duty, somehow or other, do not work well together.

Charles H. Spurgeon (1834 – 1892)

Trials are Appointments

 Your trials, Christian,

are not accidents stemming

from an uncontrolled cosmos.

Your trials are appointments

from a holy God who loves you

and is purifying you.

OWEN STRACHAN

@MISSIONALWEAR

Postmill Notes

Someone's Notes on Postmill 

The Kingdom Of God

When?

Mark 1:15 (At hand in 1st century)

Matthew 12:28-29 (28 shows kingdom is now, 29 shows Satan is bound)

Hebrews 12:28- We are receiving (present active participle-now and not yet-) a kingdom that cannot be shaken

Acts 2:29-35 (Davidic Covenant fulfilled via resurrection)

Acts 28:31 (Paul preaches the Kingdom of God)

Matthew 28:18 (Christ has all authority)

Acts 1:9- Daniel 7:13-14 (Christ inherits the Kingdom *See also Psalm 2:6-8*)

Daniel 2:44 (The eternal Kingdom is set up during the Roman Empire)

Hebrews 12:22 (Have come to Mt. Zion which is Heavenly Jerusalem *Isaiah 2, Psalm 2:6*

Psalm 110:1 (1 Corinthians 15:25 Christ is reigning now and will reign until all enemies are places under His feet, 5000 other verses speak of Christ being at the Father's right hand.)

Psalm 2 (Begins fulfillment at resurrection *see Acts 13:32-33 and Romans 1:4)

What's it like?

Daniel 2:35 (Starts small covers the Earth)

Isaiah 9:7 (increase of his government knows no end)

Matthew 13:31-33 (starts small but covers Earth)

Isaiah 2:1-4 (Begins with nations flowing to God bc they are drawn *John 12:32* and results in a time of peace on the Earth)

Psalm 22:27-28 (After the crucifixion, all the ends of the Earth worship God because He is King *Matthew 28:18-19*)

Psalm 72 (Christ's glory shall cover the Earth)

Psalm 110:1- 1 Corinthians 15:22-27 *Acts 1:9, Hebrews 1:13, Daniel 7:13-14, Colossians 3:1, Ephesians 1:20, and tons more* (Christ died for His people, *ascends* reigns UNTIL he places everything under His feet, lastly destroys death and delivers the Kingdom to the Father)

Genesis 22:17-18 (Descendants numerous as stars and sand on seashore. Abrahamic Covenant fulfilled in Christ. All who believe are Abraham's children *Galatians 3:7, 28-29*)

Isaiah 42:1-7 quoted in Matthew 12:15-21 (Christ, the better Israel, is a light for the nations and brings justice to the nation's in a gradual peaceful almost imperceptible way *v.3*)

Isaiah 61 quoted in Luke 4:18-19 (The Spirit of the Lord is upon me to bring good news to the poor, bind up broken hearts and proclaim liberty to the captives. Verse 6 we are made priests of God *1 Peter 2:9*. Verse 11 God causes righteousness and praise to sprout up among the nations like a garden produces its fruit *slowly*)

Isaiah 52:10 (Verse 7 says how beautiful are them that bring the good news *Romans 10:15* results in Jerusalem being redeemed and all the ends of the Earth seeing the salvation of God.)

Isaiah 52:15 (Connects to Isaiah 53. After the crucifixion *verse 13 and 14* He sprinkles many nations)

Ezekiel 47 parallels Revelation 22 (The new temple, Christ, causes water or the Spirit to go forth and it cleanses the sea and only a few marshes are left unclean. Sea represents Gentiles in a lot of prophetic literature)

Isaiah 11:1-10 (Christ comes and brings justice, equity and peace) Isaiah 11:11-16 commentators see V. 11-16 as picturing God saving all of His elect and picturing a royal conquest through the spread of the Gospel. This txt is quoted in Romans 15:12

Revelation 5:10-11 ( Christ receives the scroll which is His deed of rulership or inheritance *Psalm 2:6* and He makes us a kingdom of priests *1 Peter 2:9 and Revelation 1:5-6* and the saints reign ON THE EARTH)

Genesis 49:8-10 Christ is the lion of the tribes of Judah who is the ultimate king. He shall rule and to him will be the obedience of the people (Greek septuagint says ethnon which is the same Greek word found in Matthew 28:19). So, the Kingdom shall result in nations being obedient to Christ.

CONCLUSION:

REV 20 EXEGESIS

V.1 angel descends with key to abyss *Revelation 1:18*

V.2 and 3 Satan is bound for 1000 years

*Mark 3:27, Matthew 12:28-29*

1000 years is a symbolic number *2 Peter 3:8, Psalm 50:10, Psalm 84:10, Psalm 90:4, Psalm 105:8* (Daniel 7:10 makes it clear that 1000 is a symbolic number meaning a lot unless only 100,000,000 were a part of the judgment referenced there.)

V. 4 Saints die and go to Heaven as a result of Christ's resurrection they reign in Heaven with Christ.

V.5 The reprobate do not experience the blessedness of life with Christ in Heaven. This may also mean the rest of the dead spiritually do not take part in the first resurrection via regeneration.

V.6 Taking part in the first resurrection refers to regeneration. Some have died and went to Heaven because of Christ's resurrection. Others are "alive" through taking part in Christ's resurrection *Romans 6:4, Ephesians 2:5-6, Colossians 2:12*. This passage shows the contrast between spiritual and physical resurrection in a parallel way to John 5:25 and John 5:29. It is clear that the saints reign from Heaven and Earth *Revelation 5:10*.

V.6 because the saints have taken part in the first resurrection we are a kingdom of priests *1 Peter 2:9, Revelation 5:10* and reign with Christ on Earth. Furthermore, we have no fear of the Lake of Fire which is the second death.

V.7-10 refers to the great rebellion after Christ's reign reaches its peak. After the fulness of the Gentiles have come in and the Jews return to Christ, Satan is given authority to deceive the nations. This may occur through the power of the man of lawlessness in 2 Thessalonians 2. Admittedly, most Postmills believe the man of lawlessness to be in the past but I see no reason for that to be a necessity. The result is Christ returns to crush His enemies *2 Thessalonians 1:8* and cast them in the lake of fire.

The Premillennial position is impossible because:

1. Matthew 13 and 25 state that upon Christ's return we will immediately go into the eternal state. Christ's people to eternal.life the unregenerate into eternal damnation.

2. Romans 8 connects the glorification of believers to the renewal of the Earth. Therefore, Christ can't return and reign for 1000 years on earth over glorified believers and unglorfied unbelievers.

3. In Revelation 19 the unbelievers are all slaughtered. The premills take Revelation to be chronological. So where do the unbelievers come from in Revelation 20?

4. Acts 2 connects Christ's resurrection to the fulfillment of Davidic Covenant.

5. Matthew 12 and Mark both teach that the strong man is bound, Christ is reigning now and the Kingdom of God is here.

6. 1 Corinthians 15 says that the last enemy to be destroyed is death which occurs at Christ's return. However, the Premills still have people dying in the millennium which occurs after Christ's return.

7. John 5:29 speaks of 1 physical resurrection whereas the premills have 2.

8. Christ tells us that His Kingdom isn't a literal earthly kingdom in John 18:36.

9. The imminent return of Christ is not taught in Scripture (Matt. 25 bring a lot of oil, 2 Thessalonians 2:1-4 *the man of lawlessness must be unleashed at the end of the millennium first*)

Efficient Cause of Our Justification

 What is the efficient cause of our justification?

The whole Trinity. All the persons in the blessed Trinity have a hand in the justification of a sinner: opera Trinitatis ad extra sunt indivisa. God the Father is said to justify. 'It is God that justifieth.' Rom viii 33. God the Son is said to justify. 'By him all that believe are justified.' Acts xiii 39. God the Holy Ghost is said to justify. 'But ye are justified by the Spirit of our God.' I Cor vi ii. God the Father justifies, as he pronounces us righteous; God the Son justifies, as he imputes his righteousness to us; and God the Holy Ghost justifies, as he clears up our justification, and seals us up to the day of redemption.

-Thomas Watson

Appropriation, or applying Christ to ourselves. A medicine, though it be ever so sovereign, if not applied, will do no good. Though the plaster is made of Christ's own blood, it will not heal, unless applied by faith; the blood of God, without faith in God, will not save. This applying of Christ is called receiving him. John 1:12. The hand receiving gold, enriches. Just so, the hand of faith, receiving Christ's golden merits with salvation, enriches us.

-Thomas Watson

We draw Near through Christ, because in Christ He drew near to us.

 "From where do we derive the confidence to walk with God, particularly our God, who is "a consuming fire" (Hebrews 12:29)? Was there not such fear among His people of old that seeing God was believed to be unbearable, leading to certain death? Can anyone, without extreme horror, contemplate the dreadful appearance God made to them on Mount Sinai? Even Moses, their mediator, said, "I tremble with fear" (Hebrews 12:21), and all the people said, "Do not let God speak to us, or we will die" (Exodus 20:19). Even though individuals may have notions of God's goodness and kindness, when faced with the revelation of His glory, they tremble with fear and astonishment. Has this not been the case even with His choicest saints (Habakkuk 3:16; Isaiah 6:5; Job 42:5-6)? Where, then, do we find the audacity to walk with God? The apostle will answer this for us in Hebrews 10:19: "We have confidence to enter the holy places by the blood of Jesus." Similarly, Ephesians 3:12 states, "In him we have boldness and access with confidence." Rather than standing at a distance like the people during the giving of the law, we draw near to God with boldness, and this is possible because of one reason: The fear and terror of God are a result of sin. Adam did not consider hiding himself until he had sinned. The guilt of sin on our conscience and the common notion ingrained in our hearts that God is a righteous avenger cause us to dread His presence, fearing that He has come to bring our sins to remembrance. However, by His sacrifice and atonement, the Lord Jesus has removed this conscience of sin, along with the dread of God's revenge on its account. He has taken away the sword of the law that condemns us, granting us great boldness before God. He now reveals Himself not as a vengeful Judge but as a tender, merciful, and reconciled Father. Moreover, while we naturally possess a spirit of bondage that torments us with numerous fears, Jesus takes it away and grants us the Spirit of adoption. Through this Spirit, we cry out, "Abba, Father," and confidently and graciously behave as children. "Where the Spirit of the Lord is, there is freedom" (2 Corinthians 3:17), specifically freedom from all the dread and terror associated with the administration of the law. Since there is no sin that God will more severely avenge than any audacity displayed by individuals outside of Christ, there is no grace more pleasing to Him than the boldness He grants us through the blood of Jesus."

-John Owen

REPENTANCE RENOUNCES; FAITH GOES OUT

 THOMAS WATSON Self-renunciation. Faith is going out of one's self, being taken off from our own merits, and seeing we have no righteousness of our own. "Not having my own righteousness." Self-righteousness is a broken reed, which the soul dares not lean on. Repentance and faith are both humbling graces; by repentance a man abhors himself; by faith he goes out of himself. As Israel in their wilderness march, behind them saw Pharaoh and his chariots pursuing, before them the Red Sea ready to devour; so the sinner behind sees God's justice pursuing him for sin, before, hell ready to devour him; and in this forlorn condition, he sees nothing in himself to help—but he must perish unless he can find help in another.

Quotes from Luther

 Luther: We, on the other hand, teach and comfort an afflicted sinner this way: “Brother, it is impossible for you to become so righteous in this life that your body is as clear and spotless as the sun. You still have spots and wrinkles (Eph. 5:27), and yet you are holy.” But you say: “How can I be holy when I have sin and am aware of it?” “That you feel and acknowledge sin—this is good. Thank God, and do not despair. It is one step toward health when a sick man admits and confesses his disease.” “But how will I be liberated from sin?” “Run to Christ, the Physician, who heals the contrite of heart and saves sinners. Believe in Him. If you believe, you are righteous, because you attribute to God the glory of being almighty, merciful, truthful, etc. You justify and praise God. In short, you attribute divinity and everything to Him. And the sin that still remains in you is not imputed but is forgiven for the sake of Christ, in whom you believe and who is perfectly righteous in a formal sense. His righteousness is yours; your sin is His.”

Martin Luther, Luther’s Works, Vol. 26: Lectures on Galatians, 1535, Chapters 1-4, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 26 (Saint Louis: Concordia Publishing House, 1999), 233.